3inim  tlir  ICtbrartf  of 

JJriifraBiir  Srntamtn  Srrrkinri&gr  IJIarfirlb 

Irquratbrb  by  l)tm  to 

tlif  Sibrarg  af 

J^rtnrrtnu  QJlirulogtral  g^rmtnarg 


APR  1  7  1926 


THE  WORKS\>^  '^ 


OF 


WASHINGTON  IRYOG. 


VOL.  XII. 

MAHOMET  A^J)  HIS  SUCCESSORS 


NEW  YORK: 

G.   P.  PUTNAM,    115  NASSAU  STREET. 

1860. 


MAHOME 


APR  7  7  1926 


HIS    SUCCESSOES. 


BY 


WASHINGTON  IrYING 


IN   TWO    VOLUMES. 

VOL.  I. 


NEW  YORK: 

G.  P.  PUTNAM,   115  NASSAU  STREET. 

1860. 


Entered,  according  to  Act  of  Congress,  in  the  year  1849,  by 

Washington  Irving, 

m  the  Clerk's  Office  of  the  District  Court  for  the  Southern  District 
of  New-York. 


CONTENTS 


CHAPTER  I. 
Preliminary  notice  of  Arabia  and  the  Arabs,  .  .  .18 

CHAPTER  n. 
Birth  and  parentage  of  Mahomet. — His  infancy  and  childhood,  30 

CHAPTER  m. 
Traditions  concerning  Mecca  and  the  Caaba,  ,  .  .37 

CHAPTER  IV. 
First  jonmey  of  Mahomet  with  the  caravan  to  Syria,  .  ,     42 

CHAPTER  V, 
Commercial  occupations  of  Mahomet. — His  marriage  with  Cadijah,     49 

CHAPTER  VI, 

Condu(;t  of  Mahomet  after  his  marriage. — Becomes  anxious  for  re- 
ligious reform. — His  habits  of  solitary  absti-action. — The  vision 
of  the  cave. — His  annunciation  as  a  prophet,      .  .  .64 


fi  CONTENTS. 

CHAPTER  VII. 

Mabonict  inculcates  Lis  doctrines  secretly  and  slowly. — Receives 
furtlier  revelations  and  commands. — Announces  it  to  Lis  kin- 
dred.— Manner  in  wLicL  it  was  received. — Enthusiastic  devotion 
of  Ali. — Christian  portents,         .  .  ,  .  .63 

CHAPTER  Vm 

Outlines  of  the  Mahometan  faith,      .  ,  .  ,  .71 

CHAPTER  IX. 

Ridicule  cast  on  Mahomet  and  Lis  doctrines. — ^Demand  for  mira- 
cles.— Conduct  of  Ahu  Taleb. — Violence  of  the  Koreishitcs. — 
]\Iahonict'3  daughter  liokaia,  with  her  undo  Othman,  and  a 
number  of  disciples  take  refuge  in  Abyssinia. — Mahomet  in  the 
house  of  Orkham. — Hostility  of  Abu  Jahl ;  his  punishment,  82 

CHAPTER  X. 

Omar  Ibu  al  Kattiib,  nephew  of  Abu  Jahl,  undertakes  to  revenge 
his  uncle  by  slaying  Mahomet, — His  wouderful  conversion  to 
the  faith. — Mahomet  takes  refuge  in  a  castle  of  Abu  Taleb. — 
Abu  Sofian,  at  the  Lead  of  the  rival  branch  of  Koreishites,  per- 
secutes IMahomet  aud  his  followers. — Obtains  a  decree  of  non- 
intercourse  with  them. — Mahomet  leaves  his  retreat  and  makes 
converts  during  the  month  of  pilgrimage. — Legend  of  the  con- 
version of  Habib  the  Wise,         .  .  .  ,  .91 

CHAPTER  XI. 
Che  ban  of  nou-intcrcourse  mysteriously  destroyed. — ^IMahomet  en- 
abled to  return  to  ]\Iecca. — Death  of  Abu  Taleb ;  of  Cadijah.— 
MaLomet  betrotlis  Limself  to  Aycslia. — Marries  Sawda. — Tlie 
KoreisLites  renew  tlieir  persecution. — Mahomet  seeks  an  acy- 
lum  in  Tayef. — His  expulsion  thence. — ^Visited  by  genii  in  the 
desert  of  Naklah,  .  '  ,  .  .  .  .  102 


CONTENTS.I  m 

CHAPTER  XII. 

Night  journey  of  the  prophet  from  Mecca  to  Jerusalem ;  and  thence 

to  the  seventh  heaven,    .  .  .  .  .  .  .112 

»  CHAPTER  XIH. 

Mahomet  makes  converts  of  pilgi-ims  from  Medina. — Determines  to 
fly  to  that  city. — A  plot  to  slay  him. — His  miraculous  escape. — 
His  Hegira,  or  flight. — His  reception  at  Medina,     .         .  .  127 

CHAPTER  XIV. 

Moslems  in  Medina,  Mohadjerins  and  Ansarians. — The  party  of 
AbdaUah  Ibn  Obba  and  the  Hypocrites. — Mahomet  builds  a 
mosque  ;  preaches ;  makes  converts  among  the  Christians. — The 
Jews  slow  to  believe. — Brotherhood  established  between  fugi- 
tives and  allies,  .  .  .  .  .  .MO 

CHAPTER  XV. 
Marriage  of  Mahomet  with  Ayesha. — Of  his  daughter  Fatima  with 

Ali. — Their  household  arrangements,     ,  ,  .  .  148 

CHAPTER  XVI. 

The  sword  announced  as  the   instrument  of  faith. — ^First  foray 

against  the  Koreishites.  ^Surprisal  of  a  caravan,  ,  .  152 

CHAPTER  XVn. 

The  Battle  of  Beder,  .  .  .  .  .  .159 

CHAPTER  XVm. 

Death  of  the  prophet's  daughter  Eokaia. — Restoration  of  his  daugh- 
ter Zeinab. — Effect  of  the  prophet's  malediction  on  Abu  Lahab 
and  his  family. — Frantic  rage  of  Henda,  the  wife  of  Abu  Sofian. 
— Mahomet  narrowly  escapes  assassination. — ^Embassy  of  the 
Koreishites. — The  King  of  Abyssinia,    ....  170 


CONTENTS. 


CHAPTER  XJX. 

Growing  power  of  ]\Ialioraet — His  resentment  against  the  Jews. — 
Insult  to  an  Arab  damsel  by  the  Jewish  tribe  of  Kainoka. — A 
tnmult. — The  Beni  Kainoka  take  refuge  in  their  castle. — Sub- 
dued and  punished  by  confiscation  and  banishment. — Mamage 
of  Othman  to  the  prophet's  daughter  0mm  Kalthum,  and  of  the 
prophet  to  Hafza,  .....  .  176 

CHAPTER  XX. 
Henda  incites  Abu  Sofian  and  the  Koreishites  to  revenge  the  death 
of  her  relations  slain  in  the  battle  of  Bedcr. — The  Koreishites 
sally  forth,  followed  by  Henda  and  her  female  companions. — 
Battle  of  Ohod. — Ferocious  triumph  of  Henda. — Mahomet  con- 
soles himself  by  marrying  Hend,  the  daughter  of  Omeya,  .  181 

CHAPTER  XXI. 

Treachery  of  certain  Jewish  tribes ;  their  punishment. — Devotion 
of  the  prophet's  freedman  Zeid  ;  divorces  his  beautiful  wife  Zei- 
nab,  that  she  may  become  the  wife  of  the  prophet,         .  .  189 

CHAPTER  XXn. 
Expedition  of  Mahomet  against  the  Beni  Mostalek. — He  espouses 
Barra,  a  captive. — ^Treachery  of  Abdalluh  Ibn  Obba. — Ayesha 
slandered. — Her  vindication. — Her  innocence  proved  by  a  reve- 
lation,    ........  195 

CHAPTER  XXIH. 
The  battle  of  the  Moat. — Bravery  of  Saad  Ibn  Moad. — Defeat  of 
the  Koreishites. — Capture  of  the  Jewish  castle  of  Koraida. — 
Saad  decides  as  to  the  punishment  of  the  Jews. — Mahomet  es- 
pouses Rehana,  a  Jewish  captive. — His  life  endangered  by  sor- 
cery ;  saved  by  a  revelation  of  the  angel  Gabriel,  .  .  202 


CONTENTS.  V 

CHAPTER  XXIV. 
Mahomet  undertakes  a  pilgrimage  to  Mecca. — Evades  Khaled  and 
a  troop  of  horse  sent  against  him. — Encamps  near  Mecca. — Ne- 
gotiates with  the  Koreishites  for  permission  to  enter  and  com- 
plete his  pilgrimage. — Treaty  for  ten  years,  by  which  he  is 
permitted  to  make  a  yearly  visit  of  three  days. — He  returns 
to  Medma,  ...  ...  213 

CHAPTER  XXV. 

Expedition  against  the  city  of  Khaibar  ;  siege. — Exploits  of  Ma- 
homet's captains. — Battle  of  Ali  and  Marhah. — Storming  of  the 
citadel. — Ali  makes  a  buclder  of  the  gate. — Capture  of  the 
place. — Mahomet  poisoned;  he  marries  Safiya,  a  captive;  also 
0mm  Habiba,  a  widow,  .  .  .  .  .218 

CHAPTER  XXVI. 
Missions  to  various  Princes  ;  to  Heraclius  ;  to  Khosru  II. ;  to  the 

PrefectofEgypt.— Their  result;  .  .  .  .227 

CHAPTER  XXVIL 
Mahomet's  pilgrimage  to  Mecca ;  his  marriage  with  Maimxma — 

Khaled  Ibn  al  Waled  and  Amru  Ibu  al  Aass  become  proselytes,    231 

CHAPTER  XXVin. 

A  Moslem  envoy  slain  in  Syria. — Expedition  to  avenge  his  death. 

— Battle  of  Muta. — Its  results,  ....  234 

CHAPTER  XXIX. 

Designs  upon  Mecca. — Mission  of  Abu  Sofian. — Its  result,  .  239 

CHAPTER  XXX 
Surprise  and  Capture  of  Mecca,       .  ,  ,  ,  ,  243 

YOL,  I,  1* 


CONTENTS. 


CHAPTER  XXXI. 

Hostilities  in  tho  nioraitains. — Enemj^s  camp  in  tho  valley  of  Ati« 
tas. — Battle  at  the  pass  of  Honein. — Capture  of  the  enemy's 
camp. — Interview  of  Mahomet  with  the  nurse  of  his  childhood. 
— Division  of  spoil. — Mahomet  at  his  mother's  grave,     .  .  260 

CHAPTER  XXXn 

Death  of  the  prophet's  daughter  Zeinab. — Birth  of  his  son  Ibrahim. 
— Deputations  from  distant  tribes. — Poetical  contest  in  pres- 
ence of  the  prophet. — His  susceptibility  to  the  charms  of  poetry. 
— Reduction  of  the  city  of  Tayef ;  destruction  of  its  idols. — Ne- 
gotiation with  Amir  Ibn  Tafiel,  a  proud  Bedouin  chief ;  inde- 
pendent spirit  of  the  latter. — Interview  of  Adi,  another  chief, 
with  Mahomet,  .  .  .  .  .  .273 

CHAPTER  XXXni. 
Preparations  for  an  expedition  against  Syria. — Intrigues  of  Ahdal- 
lah  Ibn  Obba. — Contributions  of  the  faithful. — March  of  the 
army. — The  accursed  region  of  Hajar. — Encampment  at  Ta- 
buc. — Subjugation  of  the  neighboring  provinces. — Khaled  sur- 
prises Okaidor  and  his  castle. — Eetm*n  of  the  army  to  Medina,     282 

CHAPTER  XXXIV. 
Triumphal  entry' into  Medina. — ^Punishment  of  those  who  had  re- 
fused to  jom  the   campaign. — Effects  of  excommunication. — 
Death  of  Abdallah  Ibn  Obba. — Dissensions  in  the  prophet's  ha- 
rem,      ....... 


292 


CHAPTER  XXXV. 
A-bu  Bekcr  conducts  the  yearly  pilgrimage  to  Mecca. — IVIission  of 
AH  to  announce  a  revelation,     .  .  ,  .  .297 


CONTENTS.      \  vu 

CHAPTER  XXXVI. 

Mahomet  sends  liis  captains  on  distant  enterprises. — Appoints  lien- 
tenants  to  govern  in  Arabia  Felix. — Sends  Ali  to  suppress  an 
insurrection  in  that  province. — Death  of  the  prophet's  only  son 
Ibrahim. — His  conduct  at  the  death-bed  and  the  grave. — His 
growing  infirmities. — His  valedictory  pilgrimage  to  Mecca,  and 
his  conduct  and  preaching  while  there,  .  .  .  300 

CHAPTER  XXXVn. 
Of  the  two  false  prophets  Al  Aswad  and  Mosellma,  .  .  310 

CHAPTER  XXXVIII. 

An  army  prepared  to  march  against  Syria. — Command  given  to 
Osama. — The  prophet's  farewell  address  to  the  troops. — His  last 
illness. — His  sermons  in  the  mosque. — His  death  and  the  at- 
tending circumstances,    ......  314 

CHAPTER  XXXIX. 
Person  and  character  of  Mahomet,  and  speculations  on  his  pro- 
phetic career,      .  .  .  .  .  .  •  327 

APPENDIX. 
Of  the  Islam  Faith,  .  .  ...  345 


PREFACE. 


Some  apology  may  seem  necessary  for  presenting  a  life  of  Ma- 
homet at  tlie  present  day,  -when  no  new  fact  can  be  added  to 
those  already  known  concerning  him.  Many  years  since, 
during  a  residence  in  Madrid,  the  author  projected  a  series 
of  writings  illustrative  of  the  domination  of  the  Arabs  in 
Spain.  These  were  to  be  introduced  by  a  sketch  of  the  life 
of  the  founder  of  the  Islam  faith,  and  the  first  mover  of  Ara- 
bian conquest.  Most  of  the  particulars  for  this  were  drawn 
from  Spanish  sources,  and  from  Gagnier's  translation  of  the 
Arabian  historian  Abulfeda,  a  copy  of  which  "the  author 
found  in  the  Jesuit's  Library  of  the  Convent  of  St.  Isidro,  at 
Madrid. 

Not  having  followed  out  in  its  extent,  the  literary  plan 
devised,  the  manuscript  life  lay  neglected  among  the  author^a 


X  PREFACE. 

papers  until  tlic  year  1831,  wlien  lie  revised  and  enlarged  it 
for  the  Family  Library  of  Mr.  Jolin  Murray.  Circumstancea 
prevented  its  publication  at  the  time,  and  it  again  was  thrown 
aside  for  years. 

During  his  last  residence  in  Spain,  the  author  beguiled 
the  tediousness  of  a  lingering  indisposition,  by  again  revising 
the  manuscript,  profiting  in  so  doing  by  recent  lights  thrown 
on  the  subject  by  different  writers,  and  particularly  by  Dr. 
Gustav  Weil,  the  very  intelligent  and  learned  librarian  of 
the  University  of  Heidelberg,  to  whose  industrious  research- 
es and  able  disquisitions,  he  acknowledges  himself  greatly  in- 
debted.* 

Such  is  the  origin  of  the  work  now  given  to  the  public ; 
on  which  the  author  lays  no  claim  to  novelty  of  fact,  nor 
profundity  of  research.  It  still  bears  the  type  of  a  work  in- 
tended for  a  Family  Library;  in  constructing  which  the 
whole  aim  of  the  writer  has  been  to  digest  into  an  easy,  per- 
spicuous and  flowing  narrative,  the  admitted  facts  concerning 
Mahomet,  together  with  such  legends  and  traditions  as  have 
been  wrought  into  the  whole  system  of  oriental  literature ; 
and  at  the  same  time  to  give  such  a  summary  of  his  faith  as 

*  Mohammed  der  Prophet,  sein  Leben  und  seino  Lehre.  Stuttgart, 
1843. 


PREFACE. 


might  be  sufficient  for  the  more  general  reader.  Under  such 
circumstances,  he  has  not  thought  it  worth  while  to  encumber 
his  pages  with  a  scaffolding  of  references  and  citations,  nor 
depart  from  the  old  English  nomenclature  of  oriental  names. 

W.I. 

SUNNTSIDE,  1849. 


MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  I. 

Preliminary  notice  of  Arabia  and  the  Arabs. 

During  a  long  succession  of  ages,  extending  from  the  earliest 
period  of  recorded  history  down  to  the  seventh  century  of 
the  Christian  era,  that  great  chersonese  or  peninsula  formed 
by  the  Red  Sea,  the  Euphrates,  the  Gulf  of  Persia,  and  the 
Indian  Ocean,  and  known  hy  the  name  of  Arabia,  remained 
unchanged  and  almost  unaffected  by  the  events  which  con- 
vulsed the  rest  of  Asia,  and  shook  Europe  and  Africa  to  their 
centre.  While  kingdoms  and  empires  rose  and  fell ;  while 
ancient  dynasties  passed  away;  while  the  boundaries  and 
names  of  countries  were  changed,  and  their  inhabitants  were 
exterminated  or  carried  into  captivity,  Arabia,  though  its 
frontier  provmces  experienced  some  vicissitudes,  preserved  in 
the  depths  of  its  deserts  its  primitive  character  and  indepen- 


14  MAHOMET  AND  HIS  SUCCESSORS. 


dence,  nor  had  its  nomadic  tribes  ever  bent  tlieir  haiiglity 
necks  to  servitude. 

The  Arabs  carry  back  the  traditions  of  their  country  to 
the  hightest  anticjuity.  It  was  peopled,  they  say,  soon  after 
the  deluge,  by  the  progeny  of  Shem  the  son  of  Noah,  who 
gradually  formed  themselves  into  several  tribes,  the  most 
noted  of  which  are  the  Adites  and  Thamudites.  All  these 
primitive  tribes  are  said  to  have  been  either  swept  from  the 
earth  in  punishment  of  their  iniquities,  or  obliterated  in  sub- 
sequent modifications  of  the  races,  so  that  little  remains  con- 
cerning them  but  shadowy  traditions  and  a  few  passages  in 
the  Koran.  They  are  occasionally  mentioned  in  oriental  his- 
tory as  the  "  old  primitive  Arabians," — the  "  lost  tribes." 

The  primitive  population  of  the  peninsula  is  ascribed,  by 
the  same  authorities,  to  Kahtan  or  Joctan,  a  descendant  in 
the  fourth  generation  from  Shem.  His  posterity  spread  over 
the  southern  part  of  the  peninsula  and  along  the  Red  Sea. 
Yarab,  one  of  his  sons,  founded  the  kingdom  of  Yemen,  where 
the  territory  of  Araba  was  called  after  him ;  whence  the 
Arabs  derive  the  names  of  themselves  and  their  country. 
Jurham,  another  son,  founded  the  kingdom  of  Hedjaz,  over 
which  his  descendants  bore  sway  for  many  generations. 
Among  these  people  Hagar  and  her  son  Ishmael  were  kindly 
received,  when  exiled  from  their  home  by  the  patriarch  Abra- 
ham. In  the  process  of  time  Ishmael  married  the  daughter 
of  Modad,  a  reigning  prince  of  the  line  of  Jurham ;  and  thus 
a  stranger  and  a  Hebrew  became  grafted  on  the  original  Ara- 


ORIGIN  OF  THE  AEABS.  16 


bian  stock.  It  proved  a  vigorous  graft.  Ishmael's  wife  bore 
him  twelve  sons,  wlio  acquired  dominion  over  tlie  country, 
and  whose  prolific  race,  divided  into  twelve  tribes,  expelled 
or  overran  and  obliterated  the  primitive  stock  of  Joctan. 

Such  is  the  account  given  by  the  peninsular  Arabs  of 
their  origin ;  *  and  Christian  writers  cite  it  as  containing  the 
fulfilment  of  the  covenant  of  God  with  Abraham,  as  recorded 
in  Holy  Writ.  "  And  Abraham  said  unto  God,  0  that  Ish- 
mael  might  live  before  thee.  And  God  said.  As  for  Ish- 
mael,  I  ha\i^  heard  thee.  Behold,  I  have  blessed  him,  and 
will  make  him  fruitful,  and  will  multiply  him  exceedingly  : 
twelve  princes  shall  he  beget,  and  I  will  make  him  a  great 
nation."     (Genesis  xvii.  18,  20.) 

These  twelve  princes  with  their  tribes  are  further  spoken 
of  in  the  Scriptures  (Genesis  xxv.  18)  as  occupying  the  coun- 
try "  from  Havilah  unto  Shur,  that  is  before  Egypt,  as  thou 
goest  towards  Assyria ; "  a  region  identified  by  sacred  geogra- 
phers with  part  of  Arabia.    The  description  of  them  agrees  with 

*  Beside  the  Arabs  of  the  peninsula,  who  were  all  of  the  Shemitic 
race,  there  were  others  called  Cushites,  being  descended  from  Cush  the 
son  of  Ham.  They  inhabited  the  banks  of  the  Euphrates  and  the  Per- 
sian Guh".  The  name  of  Cush  is  often  given  in  Scripture  to  the  Arabs 
generally  as  well  as  to  their  country.  It  must  be  the  Arabs  of  this  race 
who  at  present  roam  the  deserted  regions  of  ancient  Assyria,  and  have 
been  employed  recently  in  disinterring  the  long-buried  rviins  of  Nineveh. 
They  are  sometimes  distinguished  as  the  Syro- Arabians.  The  present 
work  relates  only  to  the  Arabs  of  the  peninsula,  or  Arabia  Proper. 


16  MAHOMET  AM)  HIS  SUCCESSORS. 


tliat  of  the  Arabs  of  the  present  day.  Some  arc  mentioned 
as  holding  towns  and  castles,  others  as  dwelling  in  tents,  or 
havino-  villafrcs  in  the  wilderness.  Nebaioth  and  Kedar,  the 
two  first-born  of  Ishmael,  are  most  noted  among  the  princes 
for  their  wealth  in  flocks  and  herds,  and  for  the  fine  wool  of 
their  sheep.  From  Nebaioth  came  the  Nabaithai  who  in- 
habited Stony  Arabia ;  while  the  name  of  Kedar  is  occasion- 
ally given  in  Holy  Writ  to  designate  the  whole  Arabian  na- 
tion. "  TVoe  is  me,"  says  the  Psalmist,  "  that  I  sojourn  in 
Mesech,  that  I  dwell  in  the  tents  of  Kedar."  Both  appear  to 
have  been  the  progenitors  of  the  wandering  or  pastoral 
Arabs ;  the  free  rovers  of  the  desert.  "  The  wealthy  na- 
tion," says  the  prophet  Jeremiah,  "  that  dwelleth  without 
care ;  which  have  neither  gates  nor  bars,  which  dwell  alone." 

A  strong  distinction  grew  up  in  the  earliest  times  between 
the  Arabs  who  "  held  towns  and  castles,"  and  those  who 
"  dwelt  in  tents."  Some  of  the  former  occupied  the  fertile 
wadies,  or  valleys,  scattered  here  and  there  among  the  moun- 
tains, where  these  towns  and  castles  were  surrounded  by 
vineyards  and  orchards,  groves  of  palm-trees,  fields  of  grain, 
and  well-stocked  pastures.  They  were  settled  in  their  habits, 
devoting  themselves  to  the  cultivation  of  the  soil  and  the 
breeding  of  cattle. 

Others  of  this  class  gave  themselves  up  to  commerce, 
having  ports  and  cities  along  the  Red  Sea;  the  southern 
shores  of  the  peninsula  and  the  Gulf  of  Persia,  and  carry- 
ing on  foreign  trade  by  means  of  ships  and  caravans.     Such 


INLAND  COMI^IERCE.  17 


especially  were  the  people  of  Yemen,  or  Arabia  tlie  Happy, 
that  land  of  spices,  perfumes  and  frankincense ;  the  Sabaea 
of  the  poets ;  the  Sheba  of  the  sacred  Scriptures.  They 
were  among  the  most  active  mercantile  navigators  of  the 
eastern  seas.  Their  ships  brought  to  their  shores  the  myrrh 
and  balsams  of  the  opposite  coast  of  Berbera,  with  the  gold, 
the  spices,  and  other  rich  commodities  of  India  and  tropical 
Africa.  These,  with  the  products  of  their  own  country, 
were  transported  by  caravans  across  the  deserts  to  the  semi- 
Arabian  states  of  Ammon,  Moab,  and  Edom  or  Idumea,  to 
the  Phoenician  ports  of  the  Mediterranean,  and  thence  dis- 
tributed to  the  western  world. 

The  camel  has  been  termed  the  ship  of  the  desert,  the 
caravan  may  be  termed  its  fleet.  The  caravans  of  Yemen 
were  generally  fitted  out,  manned,  conducted  and  guarded 
by  the  nomadic  Arabs,  the  dwellers  in  tents,  who,  in  this 
respect,  might  be  called  the  navigators  of  the  desert. 
They  furnished  the  innumerable  camels  required,  and  also 
contributed  to  the  freight  by  the  fine  fleeces  of  their 
countless  flocks.  The  writings  of  the  prophets  show  the 
importance,  in  scriptural  times,  of  this  inland  chain  of  com- 
merce, by  which  the  rich  countries  of  the  south,  India,  Ethio- 
pia, and  Arabia  the  Happy,  were  linked  with  ancient  Syria. 

Ezekiel,  in  his  lamentations  for  Tyre,  exclaims,  "  Arabia 
and  all  the  princes  of  Kedar,  they  occupied  with  thee  in 
jiambs,  and  rams,  and  goats ;  in  these  were  they  thy  mer- 
chants.    The  merchants  of  Sheba  and  Raamah  occupied  in 


18  '  MAHOMET  AND  HIS  SUCCESSORS. 


thy  fairs  with  chief  of  all  spices,  and  with  all  precioug 
stones  and  gold.  Haran,  and  Canneh,  and  Eden,*  the 
merchants  of  Sheba,  Asshur,  and  Chelmad,  were  thy  mer- 
chants." And  Isaiah,  speaking  to  Jerusalem,  says — "  The 
multitude  of  camels  shall  cover  thee ;  the  dromedaries  of 
Midian  and  Ephah  ;  all  they  from  Sheba  shall  come  ;  they 
shall  bring  gold  and  incense.  *  *  *  *  All  the  flocks  of 
Kedar  shall  be  gathered  together  unto  thee ;  the  rams  of 
Nebaioth  shall  minister  unto  thee  ''     (Isaiah  Ix.  6,  7.) 

The  agricultural  and  trading  Arabs,  however,  the  dwell- 
ers in  towns  and  cities,  have  never  been  considered  the  true 
type  of  the  race.  They  became  softened  by  settled  and 
peaceful  o^ccupations,  and  lost  much  of  their  original  stamp 
by  an  intercourse  with  strangers.  Yemen,  too,  being  more 
accessible  than  the  other  parts  of  Arabia,  and  offering 
greater  temptation  to  the  spoiler,  had  been  repeatedly  invad 
ed  and  subdued. 

It  was  among  the  other  class  of  Arabs,  the  rovers  of  the 
desert,  the  "  dwellers  in  tents,"  by  far  the  most  numerous  of 
the  two,  that  the  national  character  was  preserved  in  all  its 
primitive  force  and  freshness.  Nomadic  in  their  habits,  pas- 
toral in  their  occupations,  and  acquainted  by  experience  and 
tradition  with  all  the  hidden  resources  of  the  desert,  the^ 
led  a  wandering  life,  roaming  from  place  to  place  in  quest  o 
those  wells  and  springs  which  had  been  the  resort  of  theii 
forefathers   since   the   days   of    the  patriarchs ;  encamping 

*  Haran,  Caiuia,  and  Aden,  ports  on  the  Indian  Sea. 


NATIONAL  CHARACTER.  19 


wherever  tliey  could  find  date-trees  for  shade,  and  sustenance 
and  pasturage  for  tlieir  flocks,  and  herds,  and  camels ;  and 
shifting  their  abode  whenever  the  temporary  supply  was  ex- 
hausted. 

These  nomadic  Arabs  were  divided  and  subdivided  into 
innumerable  petty  tribes  or  families,  each  with  its  Sheikh  or 
Emir,  the  representative  of  the  patriarch  of  yore,  whose 
spear,  planted  beside  his  tent,  was  the  ensign  of  command. 
His  office,  however,  though  continued  for  many  generations, 
in  the  same  family,  was  not  strictly  hereditary ;  but  depended 
upon  the  good-will  of  the  tribe.  He  might  be  deposed,  and 
another  of  a  different  line  elected  in  his  place.  His  power, 
too,  was  limited,  and  depended  upon  his  personal  merit  and 
the  confidencx)  reposed  in  him.  His  prerogative  consisted  in 
conducting  negotiations  of  peace  and  war ;  in  leading  his 
tribe  against  the  enemy ;  in  choosing  the  place  of  encamp- 
ment, and  in  receiving  and  entertaining  strangers  of  note. 
Yet,  even  in  these  and  similar  privileges,  he  was  controlled 
by  the  opinions  and  inclinations  of  his  people.* 

•*  In  summer  the  wandering  Arabs,  says  Burckhardt,  seldom  remain 
above  three  or  four  days  on  the  same  spot ;  as  soon  as  their  cattle  have 
consumed  the  herbage  near  a  watering  place,  the  tribe  removes  m  search 
of  pasture,  and  the  grass  again  springing  up,  serves  for  a  succeeding 
camp.  The  encampments  vary  in  the  number  of  tents,  from  six  to  eight 
hundred ;  when  the  tents  are  but  few,  they  are  pitched  in  a  circle  ;  but 
more  considerable  numbers  in  a  straight  line,  or  a  row  of  single  tents, 
especially  along  a  rivulet,  sometimes  three  or  four  behind  as  many  oth- 


20  MAHOMET  AND  HIS  SUCCESSORS. 


However  numerous  and  minute  might  be  the  divisions  of 
a  tribe,  the  links  of  af&nity  were  carefully  kept  in  mind  by 
the  several  sections.     All  the  Sheikhs  of  the  same  tribe  ac- 

ers.  In  winter,  when  water  and  pasture  never  fail,  the  whole  tribe 
spreads  itself  over  the  plain  in  parties  of  three  or  four  tents  each,  with 
an  iutervalof  half  an  hour's  distance  between  each  party.  The  Sheikh's 
tent  is  always  on  the  side  on  which  enemies  or  guests  may  be  expected. 
To  oppose  the  former,  and  to  honor  the  latter,  is  the  Sheikh's  principal 
business.  Every  father  of  a  family  sticks  his  lance  into  the  ground  by 
the  side  of  his  tent,  aud  ties  his  horse  in  front.  There  also  his  camels 
repose  at  night. — Burclchardt,  Notes  on  B  edouins,  vol.  i.  p.  33. 

The  following  is  descriptive  of  the  Arabs  of  Assyria,  though  it  is 
applicable,  in  a  great  degree,  to  the  whole  race. 

"  It  would  be  difficult  to  describe  the  appearance  of  a  large  tribe 
when  migrating  to  new  pastures.  We  soon  found  ourselves  in  the  midst 
of  wide-spreading  flocks  of  sheep  and  camels.  As  far  as  the  eye  could 
reach,  to  the  right,  to  the  left,  and  in  front,  still  the  same  moving  crowd. 
Long  lines  of  asses  and  bullocks,  laden  with  black  tents,  huge  caldrons, 
and  variegated  carpets ;  aged  women  and  men,  no  longer  able  to  walk, 
tied  on  the  heap  of  domestic  furniture  ;  infants  crammed  into  saddle- 
bags, their  tiny  heads  thrust  through  the  narrow  opening,  balanced  on 
the  animal's  back  by  kids  or  lambs  tied  on  the  opposite  side ;  young  girls 
clothed  only  in  the  close-fitting  Arab  shirt,  which  displayed  rather  than 
concealed  their  graceful  forms ;  mothers  with  their  children  on  their 
shoulders ;  boys  diiving  flocks  of  lambs  ;  horsemen  armed  with  their  long 
tufted  spears,  scouring  the  plain  on  their  fleet  mares ;  riders  urging  their 
dromedaries  with  their  short-hooked  sticks,  and  leading  their  high-bred 
steeds  by  the  halter ;  colts  galloping  among  the  throng ;  such  was  the 
motley  crowd  through  which  we  had  to  wend  our  way." — Layard's  Nin- 
eveh, i.  4. 


INURED  TO  WAR.  21 


knowledge  a  common  chief  called  the  Sheikh  of  Sheikhs, 
who,  whether  ensconced  in  a  rock-built  castle,  or  encamped 
amid  his  flocks  and  herds  in  the  desert,  might  assemble  un- 
der his  standard  all  the  scattered  branches  on  any  emergency 
affecting  the  common  weal. 

The  multiplicity  of  these  wandering  tribes,  each  with  its 
petty  prince  and  petty  territory,  but  without  a  national 
head,  produced  frequent  collisions.  Revenge,  too,  was  al- 
most a  religious  principle  among  them.  To  avenge  a  rela- 
tive slain  was  the  duty  of  his  family,  and  often  involved  the 
honor  of  his  tribe ;  and  these  debts  of  blood  sometimes  re- 
mained unsettled  for  generations,  producing  deadly  feuds. 

The  necessity  of  being  always  on  the  alert  to  defend  his 
flocks  and  herds,  made  the  Arab  of  the  desert  familiar  from 
his  infancy  with  the  exercise  of  arms.  None  could  excel 
him  in  the  use  of  the  bow,  the  lance  and  the  scimitar,  and 
the  adroit  and  graceful  management  of  the  horse.  He 
was  a  predatory  warrior  also  ;  for  though  at  times  he 
was  engaged  in  the  service  of  the  merchant,  furnishing 
him  with  camels  and  guides  and  drivers  for  the  transpor- 
tation of  his  merchandise,  he  was  more  apt  to  lay  contri- 
butions on  the  caravan,  or  plunder  it  outright  in  its  toilful 
progress  through  the  desert.  All  this  he  regarded  as  a  le- 
gitimate exercise  of  arms ;  looking  down  upon  the  gainful 
sons  of  traffic  as  an  inferior  race,  debased  by  sordid  habits 
and  pursuits. 

Such  was  the  Arab  of  the  desert,  the  dweller  in  tents, 


22  MAHOMET  AND  HIS  SUCCESSORS. 


in  uliom  was  fulfilled  the  prophetic  destiny  of  his  ances- 
tor Ishmaeh  "  He  will  be  a  wild  man ;  his  hand  will  be 
against  every  man,  and  every  man's  hand  against  him,"* 
Nature  had  fitted  him  for  his  destiny.  His  form  was  light 
and  meagre,  but  sinewy  and  active,  and  capable  of  sustain- 
ing great  fatigue  and  hardship.  He  was  temperate  and 
even  abstemious,  requiring  but  little  food,  and  that  of  the 
simplest  kind.  His  mind  like  his  body  was  light  and  agile. 
He  eminently  possessed  the  intellectual  attributes  of  the 
Shemitic  race,  penetrating  sagacity,  subtle  wit,  a  ready 
conception,  and  a  brilliant  imagination.  His  sensibilities 
were  quick  and  acute,  though  not  lasting;  a  proud  and 
daring  spirit  was  stamped  on  his  sallow  visage  and  flashed 
from  his  dark  and  kindling  eye.  He  was  easily  aroused  by 
the  appeals  of  eloquence,  and  charmed  by  the  graces  of  po- 
etry. Speaking  a  language  copious  in  the  extreme,  the 
words  of  which  have  been  compared  to  gems  and  flowers,  he 
was  naturally  an  orator ;  but  he  delighted  in  proverbs  and 
apothegms,  rather  than  in  sustained  flights  of  declamation, 
and  was  prone  to  convey  his  ideas  in  the  oriental  style  by 
apologue  and  parable. 

Though  a  restless  and  predatory  warrior,  he  was  gener- 
ous and  hospitable.  He  delighted  in  giving  gifts  ;  his  door 
was  always  open  to  the  wayfarer,  with  whom  he  was  ready 
to  share  his  last  morsel ;   and  his  deadliest  foe,  having  onco 

*  Genesis  xvi.  12. 


RELIGION  OF  THE  ARABS. 


broken  bread  with  liim,  miglit  repose  securely  beneath  the 
inviolable  sanctity  of  his  tent. 

In  religion  the  Arabs,  in  what  they  term  the  Days  of 
Ignorance,  partook  largely  of  the  two  faiths,  the  Sabean  and 
the  Magian,  which  at  that  time  prevailed  over  the  eastern 
world.  The  Sabean,  however,  was  the  one  to  winch  they 
most  adhered.  They  pretended  to  derive  it  from  Sabi  the 
son  of  Seth,  who,  with  his  father  and  his  brother  Enoch, 
they  suppose  to  be  buried  in  the  pja-amids.  Others  derive 
the  name  from  the  Hebrew  word,  Saba,  or  the  Stars,  and 
trace  the  origin  of  the  faith  to  the  Assyrian  shepherds,  who 
as  they  watched  their  flocks  by  night  on  their  level  plains, 
and  beneath  their  cloudless  skies,  noted  the  aspects  and 
movements  of  the  heavenly  bodies,  and  formed  theories  of 
their  good  and  evil  influences  on  human  afi"airs ;  vague  no- 
tions which  the  Chaldean  philosophers  and  priests  reduced 
to  a  system,  supposed  to  be  more  ancient  even  than  that  of 
the  Egyptians. 

By  others  it  is  derived  from  still  higher  authority,  and 
claimed  to  be  the  religion  of  the  antediluvian  world.  It 
survived,  say  they,  the  deluge,  and  was  continued  among 
the  patriarchs.  It  was  taught  by  Abraham,  adopted  by  his 
descendants,  the  children  of  Israel,  and  sanctified  and  con- 
firmed in  the  tablets  of  the  law  delivered  unto  Moses,  amid 
the  thunder  and  lightning  of  Mount  Sinai. 

In  its  original  state  the  Sabean  faith  was  pure  and  spir- 
itual ;  inculcating  a  belief  in  the  unity  of  God,  the  doctrine 


24  MAHOl^IET  AND  HIS  SUCCESSOPS. 


of  a  future  state  of  rewards  and  iDunishments,  and  the  ne- 
cessity of  a  virtuous  and  holy  life  to  obtain  a  happy  immor- 
tality. So  profound  was  the  reverence  of  the  Sabeans  for 
the  Supreme  Being,  that  they  never  mentioned  his  name, 
nor  did  they  venture  to  approach  him,  but  through  inter- 
mediate intelligences  or  angels.  These  were  supposed  to 
inhabit  and  animate  the  heavenly  bodies,  in  the  same  way 
as  the  human  body  is  inhabited  and  animated  by  a  soul. 
They  were  placed  in  their  respective  spheres  to  supervise 
and  govern  the  universe  in  subserviency  to  the  Most  High. 
In  addressing  themselves  to  the  stars  and  other  celestial  lu- 
minaries, therefore,  the  Sabeans  did  not  worship  them  as 
deities,  but  sought  only  to  propitiate  their  angelic  occupants 
as  intercessors  with  the  Supreme  Being ;  looking  up  through 
these  created  things  to  God  the  great  creator. 

By  degrees  this  religion  lost  its  original  simplicity  and 
purity,  and  became  obscured  by  mysteries,  and  degraded  by 
idolatries.  The  Sabeans,  instead  of  regarding  the  heavenly 
bodies  as  the  habitations  of  intermediate  agents,  worshipped 
them  as  deities ;  set  up  graven  images  in  honor  of  them,  in 
sacred  groves  and  in  the  gloom  of  forests ;  and  at  length 
enshrined  these  idols  in  temples,  and  worshijfped  them  as  if 
instinct  with  divinity.  The  Sabean  faith  too  underwent 
changes  and  modifications  in  the  various  countries  through 
which  it  was  diffused.  Egypt  has  long  been  accused  of  re- 
ducing it  to  the  most  abject  state  of  degradation ;  the  stat- 
ues, hieroglyphics,  and  painted  sepulchres  of  that  mysterious 


RIVAL  SECTS.  25 


country,  "being  considered  records  of  the  worship,  not  merely 
of  celestial  intelligences,  hut  of  the  lowest  order  of  created 
heings,  and  even  of  inanimate  objects.  Modern  investiga- 
tion and  research,  however,  are  gradually  rescuing  the  most 
intellectual  nation  of  antiquity  from  this  aspersion,  and  as 
they  slowly  lift  the  veil  of  mystery  which  hangs  over  the 
tombs  of  Egypt,  are  discovering  that  all  these  apparent  ob- 
jects of  adoration  were  but  symbols  of  the  varied  attributes 
of  the  one  Supreme  Being,  whose  name  was  too  sacred  to 
be  pronounced  by  mortals.  Among  the  Arabs  the  Sabeau 
fiiith  became  mingled  with  wild  superstitions,  and  degraded 
by  gross  idolatry.  Each  tribe  worshipped  its  particular  star 
or  planet,  or  set  up  its  particular  idoL  Infanticide  mingled 
its  horrors  with  their  religious  rites.  Among'  the  nomadic 
tribes  the  birth  of  a  daughter  was  considered  a  misfortune, 
her  sex  rendering  her  of  little  service  in  a  wandering  and 
predatory  life,  while  she  mio;ht  bring  disgrace  upon  her  fam- 
ily by  misconduct  or  captivity.  Motives  of  unnatural  pol- 
icy, therefore,  may  have  mingled  with  their  religious  feel- 
ings, in  offering  up  female  infants  as  sacrifices  to  their  idols 
or  in  burying  them  alive. 

The  rival  sect  of  Magians  or  Guebres  (fire  worshippers), 
which,  as  we  have  said,  divided  the  religious  empire  of  the 
East,  took  its  rise  in  Persia,  where,  after  a  while,  its  oral 
doctrines  were  reduced  to  writing  by  its  great  prophet  and 
teacher  Zoroaster,  in  his  volume  of  the  Zendavesta.  The 
creed,  like  that  of  the  Sabeans,  was  originally  simple  and 

VOL.  I.  2 


26  MAHOMET  AND  HIS  SUCCESSORS. 


spiritual,  inculcating  a  belief  in  one  supreme  and  eternal 
God,  in  whom  and  by  "wliom  the  universe  exists ;  that  he 
produced,  through  his  creating  word,  two  active  principles, 
Ormusd,  the  principle  or  angel  of  light  or  good,  and  Ahri- 
man,  the  principle  or  angel  of  darkness  or  evil :  that  these 
formed  the  world  out  of  a  mixture  of  their  opposite  ele- 
ments, and  were  engaged  in  a  perpetual  contest  in  the  regu- 
lation of  its  affairs.  Hence  the  vicissitudes  of  good  and 
evil,  accordingly  as  the  angel  of  light  or  darkness  has  the 
tipper  hand  :  this  contest  would  continue  until  the  end  of  the 
world,  when  there  would  be  a  general  resurrection  and  a 
day  of  judgment ;  the  angel  of  darkness  and  his  disciples 
would  then  be  banished  to  an  abode  of  woful  gloom,  and 
their  opponents  would  enter  the  blissful  realms  of  ever-dur- 
ing  light. 

The  primitive  rites  of  this  religion  were  extremely  sim- 
ple. The  Magians  had  neither  temples,  altars  nor  religious 
symbols  of  any  kind,  but  addressed  their  prayers  and  hymns 
directly  to  the  Deity,  in  what  they  conceived  to  be  his  resi- 
dence, the  sun.  They  reverenced  this  luminary  as  being  his 
abode,  and  as  the  source  of  the  light  and  heat  of  which  all 
the  other  heavenly  bodies  were  composed ;  and  they  kindled 
fires  upon  the  mountain  tops  to  supply  light  during  its  ab- 
sence. Zoroaster  first  introduced  the  use  of  temjDles,  wherein 
sacred  fire,  pretended  to  be  derived  from  heaven,  was  kept 
perpetually  alive  through  the  guardianship  of  priests,  who 
maintained  a  watch  over  it  night  and  day, 


THE  SABEANS  AND  MAGIANS.  27 


In  process  of  time  this  sect,  like  tliat  of  the  Sabcans, 
lost  sight  of  the  divine  princij:)^  in  the  symbol,  and  came  to 
worship  light  or  fire,  as  the  real  Deity,  and  to  abhor  dark- 
ness as  Satan  or  the  devil.  In  their  ftmatic  zeal  the  Ma- 
gians  would  seize  upon  unbelievers  and  offer  them  up  in  the 
flames  to  proi^itiate  their  fiery  deity. 

To  the  tenets  of  these  two  sects  reference"  is  made  in 
that  beautiful  text  of  the  wisdom  of  Solomon :  "  Surely 
vain  are  all  men  by  nature  who  are  ignorant  of  God,  and 
could  not,  by  considering  the  work,  acknowledge  the  work 
master ;  but  deemed  either  fire,  or  wind,  or  the  swift  air,  or 
the  circle  of  the  stars,  or  the  violent  water,  or  the  lights  of 
heaven,  to  be  gods,  which  govern  the  world." 

Of  these  two  faiths  the  Sabeau,  as  we  have  before  ob- 
served, was  much  the  most  prevalent  among  the  Arabs ;  but 
in  *an  extremely  degraded  form,  mingled  with  all  kinds  -of 
abuses  and  varying  among  the  various  tribes.  The  Magian 
faith  prevailed  among  those  tribes  which,  from  their  frontier 
position,  had  frequent  intercourse  with  Persia ;  while  other 
tribes  partook  of  the  superstitions  and  idolatries  of  the  na- 
tions on  which  they  bordered. 

Judaism  had  made  its  way  into  Arabia  at  an  early  pe- 
riod, but  very  vaguely  and  imperfectly.  Still  many  of  its 
rites  and  ceremonies,  and  fanciful  traditions,  became  im- 
planted in  the  country.  At  a  later  day,  however,  when  Pal 
estine  was  ravaged  by  the  Romans,  and  the  city  of  Jerusa- 
lem taken  and  sacked,  many  of  the  Jews  took  refuge  among 


28  MAHOIMET  AND  HIS  SUCCESSORS. 


the  Arabs ;  became  incorporated  witli  the  native  tribes , 
formed  themselves  into  communities  ;  acquired  possession  of 
fertile  tracts ;  built  castles  and  strongholds,  and  rose  to  con- 
siderable power  and  influence. 

The  Christian  religion  had  likewise  its  adherents  among 
the  Arabs.  St  Paul  himself  declares  in  his  epistle  to  the 
Galatians,  that  soon  after  he  had  been  called  to  preach  Chris- 
tianity among  the  heathens,  he  "  went  into  Arabia."  The 
dissensions,  also,  which  rose  in  the  Eastern  church,  in  the 
early  part  of  the  third  century,  breaking  it  up  into  sects, 
each  persecuting  tlie  others  as  it  gained  the  ascendency,  drove 
many  into  exile  into  remote  parts  of  the  East ;  filled  the 
deserts  of  Arabia  with  anchorites,  and  planted  the  Christian 
faith  among  some  of  the  principal  tribes. 

The  foregoing  circumstances,  physical  and  moral,  may 
give  an  idea  of  the  causes  which  maintained  the  Arabs  'for 
ao-es  in  an  unchanged  condition.  While  their  isolated  posi- 
tion and  their  vast  deserts  protected  them  from  conquest, 
their  internal  feuds,  and  their  want  of  a  common  tie,  politi- 
cal or  religious,  kept,  them  from  being  formidable  as  con- 
querors. They  were  a  vast  aggregation  of  distinct  parts ; 
full  of  individual  vigor,  but  wanting  coherent  strength. 
Although  their  nomadic  life  rendered  them  hardy  and  ac- 
tive ;  although  the  greater  part  of  them  were  warriors  from 
infancy,  yet  their  arms  were  only  wielded  against  each  other, 
excepting  some  of  the  frontier  tribes,  which  occasionally  en- 
gaged as  mercenaries  in   external  wars.     ^V'hile,  therefore, 


EEIJGIOUS  UNION  OF  THE  TRIBES.  ;>S 


the  otlier  nomadic  races  of  Central  Asia,  posscssino-  no 
greater  aj^tness  for  warfare,  had,  during  a  course  of  ages, 
successively  overrun  and  conquered  the  civilized  world,  this 
warrior  race,  unconscious  of  its  power,  remained  disjointed 
and  harmless  in  the  depths  of  its  native  deserts. 

The  time  at  length  arrived  when  its  discordant  tribes 
were  to  be  united  in  one  creed,  and  animated  by  one  com- 
mon cause  ;  when  a  mighty  genius  was^  to  arise,  who  should 
bring  together  these  scattered  limbs,  animate  them  with  hia 
own  enthusiastic  and  daring  spirit,  and  lead  them  forth,  a 
giant  of  the  desert,  to  shake  and  overturn  the  empires  of  the 
earth. 


30  MAHOMET  AND  HIS  SUCCESSOKS. 


CHAPTER  II. 

Eirtli  and  parentage  of  Mahomet. — His  infancy  and  childhood. 

Mahomet,  the  great  founder  of  the  faith  of  Islam,  was  horn 
in  Mecca,  in  April,  in  the  year  569  of  the  Christian  era. 
He  was  of  the  valiant  and  illustrious  tribe  of  Koreish,  of 
which  there  were  two  branches,  descended  from  two  broth- 
ers, Haschem  and  Abd  Schems.  Haschem,  the  progeni- 
tor of  Mahomet,  was  a  great  benefactor  of  Mecca.  This 
city  is  situated  in  the  midst  of  a  barren  and  stony  country, 
and  in  former  times  was  often  subject  to  scarcity  of  provi- 
sions. At  the  beginning  of  the  sixth  century  Haschem  es- 
tablished two  yearly  caravans,  one  in  the  winter  to  South 
Arabia  or  Yemen  ;  the  othe  r  in  the  summer  to  Syria.  By 
thes3  means  abundant  supplies  were  brought  to  Mecca,  as 
well  as  a  great  variety  of  merchandise.  The  city  became  a 
commercial  mart,  and  the  tribe  of  Koreish,  which  engaged 
largely  in  these  expeditions,  became  wealthy  and  powerful. 
Haschem,  at  this  time,  was  the  guardian  of  the  Caaba,  the 
great  shrine  of  Arabian  pilgrimage  and  worship,  the  cus- 
tody of  which  was  confided  to  none  but  the  most  honorable 
tribes  and  families,  in  the  same  manner,  as  in  old  times,  the 


BIRTH  OF  MAHOMET.  31 


temple  of  Jurusalem  was  intrusted  only  to  the  care  of  tho 
Levites.  In  fact  the  guardiansliip  of  the  Caaba  was  con- 
nected with  civil  dignities  and  privileges,  and  gave  the  holder 
of  it  the  control  of  the  sacred  city. 

On  the  death  of  Haschem,  his  son,  Abd  al  Motalleb, 
succeeded  to  his  honors,  and  inherited  his  patriotism.  He 
delivered  the  holy  city  from  an  invading  army  of  troops  and 
elephants,  sent  by  the  Christian  princes  of  Abyssinia,  who 
at  that  time  held  Yemen  in  subjection.  These  signal  ser- 
vices rendered  by  father  and  son,  confirmed  the  guardianship 
of  the  Caaba  in  the  line  of  Haschem ;  to  the  great  discon- 
tent and  envy  of  the  line  of  Abd  Schems. 

Abd  al  Motalleb  had  several  sons  and  daughters.  Those 
of  his  sons  who  figure  in  history  were,  Abu  Taleb,  Abu  La- 
hab,  Abbas,  Hamza,  and  Abdallah.  The  last  named  was 
the  youngest  and  best  beloved.  He  married  Amina,  a 
maiden  of  a  distant  branch  of  the  same  illustrious  stock  of 
Koreish.  So  remarkable  was  Abdallah  for  personal  beauty 
and  those  qualities  which  win  the  affections  of  women,  that, 
if  Moslem  traditions  are  to  be  credited,  on  the  night  of  his 
marriage  with  Amina,  two  hundred  virgins  of  the  tribe  of 
Koreish  died  of  broken  hearts. 

Mahomet  was  the  first  and  only  fruit  of  the  marriage 
ihus  sadly  celebrated.  His  birth,  according  to  similar  tra- 
Oitions  with  the  one  just  cited,  was  accompanied  by  signs 
and  portents  announcing  a  child  of  wonder.  His  mothei 
suffered  none  of  the  pangs  of  travail.     At  the  moment  of 


82  MAHOMET  AND  HIS  SUCCESSORS. 


his  coming  into  tlie  world,  a  celestial  light  illumined  the 
surroanding  countiy,  and  the  new-born  child,  raising  hia 
eyes  to  heaven,  exclaimed  :  ''  God  is  great !  There  is  no 
God  but  God,  and  I  am  his  prophet." 

Heaven  and  earth,  we  are  assured,  were  agitated  at  his 
advent.  The  Lake  Sawa  shrank  back  to  its  secret  springs, 
leaving  its  borders  dry ;  while  the  Tigris,  bursting  its 
bounds,  overflowed  the  neighboring  lands.  The  palace  of 
Khosru  the  king  of  Persia  shook  to  its  foundations,  and 
several  of  its  towers  were  toppled  to  the  earth.  In  that 
troubled  night  the  Kadhi,  or  Judge  of  Persia,  beheld,  in  a 
dream,  a  ferocious  camel  conquered  by  an  Arabian  courser. 
He  related  his  dream  in  the  morning  to  the  Persian  mon- 
arch, and  interpreted  it  to  portend  danger  from  the  quarter 
of  Arabia. 

In  the  same  eventful  night  the  sacred  fire  of  Zoroaster, 
which,  guarded  by  the  Magi,  had  burned  without  interrup- 
tion for  upwards  of  a  thousand  years,  was  suddenly  extin- 
guished, and  all  the  idols  in  the  world  fell  down.  The  de^ 
mons,  or  evil  genii,  which  lurk  in  the  stars  and  the  signs  of 
the  zodiac,  and  exert  a  malignant  influence  over  the  children 
of  men,  were  cast  forth  by  the  pure  angels,  and  hurled,  with 
their  arch  leader,  Eblis,  or  Lucifer,  into  the  depths  of  the  sea. 

The  relatives  of  the  new-born  child,  say  the  like  authori- 
ties, were  filled  with  awe  and  wonder.  His  mother's  brother, 
an  astrologer,  cast  his  nativity,  and  predicted  that  he  would 
rise  to  vast  power,  found  an  empire,  and  establish  a  new 


BIRTH  OF  MAHOMET.  33 


faith  among  men.  His  grandfather,  Abd  al  Motallcb,  gave 
a  feast  to  the  principal  Koreishites,  the  seventh  day  after  his 
birth,  at  which  he  presented  this  child,  as  the  dawning  glory 
of  their  race,  and  gave  him  the  name  of  Mahomet  (or  Mu- 
hamed),  indicative  of  his  future  renown. 

Such  are  the  marvellous  accounts  given  by  Moslem 
writers  of  the  infancy  of  Mahomet,  and  we  have  little  else 
than  similar  fables  about  his  early  years.  He  was  scarce 
two  months  old  when  his  father  died,  leaving  him  no  other 
inheritance  than  five  camels,  a  few  sheep,  and  a  female  slave 
of  Ethiopia,  named  Barakat.  His  mother,  Amina,  had 
hitherto  nurtured  him,  but  care  and  sorrow  dried  the  foun- 
tains of  her  breast,  and  the  air  of  Mecca  being  unhealthy  for 
children,  she  sought  a  nurse  for  him  among  the  females  of 
the  neighboring  Bedouin  tribes.  These  were  accustomed 
to  come  to  Mecca  twice  a  year,  in  spring  and  autumn,  to 
foster  the  children  of  its  inhabitants ;  but  they  looked  for 
the  offspring  of  the  rich,  where  they  were  sure  of  ample 
recompense,  and  turned  with  contempt  from  this  heir  of 
poverty.  At  length  Halema,  the  wife  of  a  Saadite  shepherd, 
was  moved  to  compassion,  and  took  the  helpless  infant  to 
her  home.  It  was  in  one  of  the  pastoral  valleys  of  the 
mountains.* 

*  The  Beni  Sad  (or  children  of  Sad)  date  from  the  most  remote  anti- 
quity, and,  with  the  Katan  Arahs,  arc  the  only  remnants  of  the  primitive 
tribes  of  Arabia.  Their  valley  is  among  the  mountains  which  range 
southwardly  from  the  Tayef. — BurcTchardt  on  the  Bedouins^  vol.  ii.  p.  47. 


34  INIAHOMETAND  HIS  SUCCESSORS. 


Many  were  the  wonders  related  by  Ilalcma  of  her  infant 
charge.  On  the  journey  from  Mecca,  the  mule  which  bore 
hhn  became  miraculously  endowed  with  speech,  and  pro- 
claimed aloud  that  he  bore  on  his  back  the  greatest  of 
prophets,  the  chief  of  ambassadors,  the  favorite  of  the  Al- 
mighty. The  sheep  bowed  to  him  as  he  passed  ;  as  he  lay 
in  his  cradle  and  gazed  at  the  moon,  it  stooped  to  him  in 
reverence. 

The  blessing  of  heaven,  say  the  Arabian  writers,  rewarded 
the  charity  of  Halema.  While  the  child  remained  under 
her  roof,  every  thing  around  her  prospered.  The  wells  and 
springs  were  never  dried  up ;  the  pastures  were  always 
green  ;  her  flocks  and  herds  increased  tenfold ;  a  marvellous 
abundance  reigned  over  her  fields,  and  peace  prevailed  in  her 
dwelling. 

The  Arabian  legends  go  on  to  extol  the  almost  super- 
natural powers,  bodily  and  mental,  manifested  by  this  won- 
derful child  at  a  very  early  age.  He  could  stand  alone  when 
three  mouths  old ;  run  abroad  when  he  was  seven,  and  at 
ten  could  join  other  children  in  their  sports  with  bows  and 
arrows.  At  eight  months  he  could  speak  so  as  to  be  under- 
stood ;  and  in  the  course  of  another  month  could  converse 
with  fluency,  displaying  a  wisdom  astonishing  to  all  who 
heard  him. 

At  the  age  of  three  years,  while  playing  in  the  fields  with 
his  foster  brother,  Masroud,  two  angels  in  shining  apparel 
appeared  before  them.     They  laid  Mahomet  gently  upon  the 


PURIFICATION  OF  THE  CHILD  MAHOMET.  36 


ground,  and  Gabriel,  one  of  the  angels,  opened  his  breast, 
but  without  inflicting  any  pain.  Then  taking  forth  his 
heart,  he  cleansed  it  from  all  impurity,  wringing  from  it 
those  black  and  bitter  drops  of  original  sin,  inherited  from 
our  forefather  Adam,  and  which  lurk  in  the  hearts  of  the 
best  of  his  descendants,  inciting  them  to  crime.  When  he 
had  thoroughly  purified  it,  he  filled  it  with  faith  and  know- 
ledge and  prophetic  light,  and  replaced  it  in  the  bosom  of  the 
child.  Now,  we  are  assured  by  the  same  authorities,  began 
to  emanate  from  his  countenance  that  mysterious  light  which 
had  continued  down  from  Adam,  through  the  sacred  line 
of  prophets,  until  the  time  of  Isaac  and  Ishmael ;  but  which 
had  lain  dormant  in  the  descendants  of  the  latter,  until  it 
thus  shone  forth  with  renewed  radiance  from  the  features 
of  Mahomet. 

At  this  supernatural  visitation,  it  is  added,  was  impressed 
between  the  shoulders  of  the  child  the  seal  of  prophecy, 
which  continued  throughout  life  the  symbol  and  credential 
of  his  divine  mission ;  though  unbelievers  saw  nothing  in  it 
but  a  large  mole,  the  size  of  a  pigeon's  egg. 

When  the  marvellous  visitation  of  the  angel  was  related 
to  Halema  and  her  husband,  they  were  alarmed  lest  some 
misfortune  should  be  impending  over  the  child,  or  that  his 
supernatural  visitors  might  be  of  the  race  of  evil  spirits  or 
genii,  which  haunt  the  solitudes  of  the  desert,  wreaking  mis- 
chief on  the  children  of  men.     His  Saadite  nurse,  therefore, 


36  MAHOMET  AND  HTS  SUCCESSORS. 


carried  liim  back  to  Mecca,  and  delivered  liim  to  his  mother 
Amina. 

He  remained  with  his  parent  until  his  sixth  year,  when 
she  took  him  with  her  to  Medina,  on  a  visit  to  her  relatives 
of  the  tribe  of  Adij  ;  but  on  her  journey  homeward  she  died, 
and  was  buried  at  Abwa,  a  village  between  Medina  and 
Mecca.  Her  grave,  it  will  be  found,  was  a  place  of  pious 
resort  and  tender  recollection  to  her  son,  at  the  latest  period 
of  his  life. 

The  faithful  Abyssinian  slave  Barakat,  now  acted  as  a 
mother  to  the  orphan  child,  and  conducted  him  to  his  grand- 
father Abd  al  Motulleb,  in  whose  household  he  remained  for 
two  years,  treated  with  care  and  tenderness.  Abd  al  Motal- 
leb  was  now  well  stricken  in  years;  having  outlived  the 
ordinary  term  of  human  existence.  Finding  his  end  ap- 
proaching, he  called  to  him  his  eldest  son  Abu  Taleb,  and 
bequeathed  Mahomet  to  his  especial  protection.  The  good 
Abu  Taleb  took  his  nephew  to  his  bosom,  and  ever  after- 
wards was  to  him  as  a  parent.  As  the  former  succeeded  to 
the  guardianship  of  the  Caaba  at  the  death  of  his  father. 
Mahomet  continued  for  several  years  in  a  Mnd  of  sacerdotal 
household,  where  the  rites  and  ceremonies  of  the  sacred  house 
were  rigidly  observed.  And  here  we  deem  it  necessary  to 
give  a  more  especial  notice  of  the  alleged  origin  of  the  Caaba, 
and  of  the  rites  and  traditions  and  superstitions  connected 
with  it,  closely  interwoven  as  they  are  with  the  faith  of 
Islam  and  the  story  of  its  founder. 


ARABIAN  TRADITIONS.  8T 


CHAPTER   III. 

Traditions  concerning  Mecca  and  the  Caaba. 

W^HEN  Adam  and  Eve  were  cast  forth  from  Paradise,  say 
Arabian  traditions,  they  fell  in  different  parts  of  the  earth  • 
Adam  on  a  mountain  of  the  island  of  Serendib,  or  Ceylon ; 
Eve  in  Arabia  on  the  borders  -of  the  Red  Sea,  where  the 
port  of  Joddah  is  now  situated.  For  two  hundred  j^ears 
they  wandered  separate  and  lonely  about  the  earth,  until,  in 
consideration  of  their  penitence  and  wretchedness,  they  were 
permitted  to  come  together  again  on  Mount  Arafat,  not  far 
from  the  present  city  of  Mecca.  In  the  depth  of  his  sorrow 
and  repentance,  Adam,  it  is  said,  raised  his  hands  and  eyes 
to  heaven,  and  implored  the  clemency  of  God ;  entreating 
that  a  shrine  might  be  vouchsafed  to  him  similar  to  that  at 
which  he  had  worshipped  when  in  Paradise,  and  round  which 
the  angels  used  to  move  in  adoring  processions. 

The  supplication  of  Adam  was  effectual.  A  tabernacle 
or  temple  formed  of  radiant  clouds  was  lowered  down  by 
the  hands  of  angels,  and  placed  immediately  below  its  pro- 
totype in  the  celestial  paradise.     Towards  this  heaven-de- 


MAHOMET  AND  HIS  SUCCESSORS. 


scended  shrine,  Adam  thencefortli  turned  when  in  prayer, 
and  round  it  he  daily  made  seven  circuits  in  imitation  of  the 
rites  of  the  adoring  angels. 

At  the  death  of  Adam,  say  the  same  traditions,  the  tab- 
ernacle of  clouds  passed  away,  or  was  again  drawn  up  to 
heaven ;  but  another,  of  the  same  form  and  in  the  same 
place,  was  built  of  stone  and  clay  by  Seth,  the  son  of  Adam. 
This  was  swept  away  by  the  deluge.  Many  generations  af- 
terwards, in  the  time  of  the  patriarchs,  when  Ilagar  and  her 
child  Ishmael  were  near  perishing  with  thirst  in  the  desert, 
an  angel  revealed  to  them  a  spring  or  well  of  water,  near  to 
the  ancient  site  of  the  tabernacle.  This  was  the  well  of 
Zem  Zem,  held  sacred  by  the  progeny  of  Ishmael  to  the 
present  day.  Shortly  afterwards  two  individuals  of  the 
gigantic  race  of  the  Amalekites,  in  quest  of  a  camel  which 
had  strayed  from  their  camp,  discovered  this  well,  and,  hav- 
ing' slaked  their  thirst,  brought  their  companions  to  the 
place.  Here  they  founded  the  city  of  Mecca,  taking  Ish- 
mael and  his  mother  under  their  protection.  They  were 
soon  expelled  by  the  proper  inhabitants  of  the  country, 
amono-  whom  Ishmael  remained.  When  grown  to  man's  es- 
tate, he  married  the  daughter  of  the  ruling  prince,  by  whom 
he  had  a  numerous  progeny,  the  ancestors  of  the  Arabian 
people.  In  process  of  time,  by  God's  command  he  under- 
took to  rebuild  the  Caaba,  on  the  precise  site  of  the  original 
tabernacle  of  clouds.  In  this  pious  work  he  was  assisted  by 
Viis  father  Abraham.     A  miraculous  stone  served  Abraham 


ARABIAN  TRADITIONS.  39 


as  a  scafifold,  rising  and  sinking  with  liim  as  he  built  the 
walls  of  the  sacred  edifice.  It  still  remains  there  an  inesti- 
mable relic,  and  the  print  of  the  patriarch's  foot  is  clearly 
to  be  perceived  on  it  by  all  true  believers. 

While  Abraham  and  Ishmael  were  thus  occupied,  the 
angel  Gabriel  brought  them  a  stone,  about  which  traditional 
accounts  are  a  little  at  variance  ;  by  some  it  is  said  to  have 
been  one  of  the  precious  stones  of  Paradise,  which  fell  to 
the  earth  with  Adam,  and  was  afterwards  lost  in  the  slime 
of  the  deluge,  until  retrieved  by  the  angel  Gabriel.  The 
more  received  tradition  is,  that  it  was  originally  the  guar- 
dian angel  appointed  to  watch  over  Adam  in  Paradise,  but 
changed  into  a  stone  and  ejected  thence  with  him  at  his  fall, 
as  a  punishment  for  not  having  been  more  vigilant.  This 
stone  Abraham  and  Ishmael  received  with  proper  reverence, 
and  inserted  it  in  a  corner  of  the  exterior  wall  of  the  Caaba, 
where  it  remains  to  the  present  day,  devoutly  kissed  by  wor- 
shippers each  time  they  make  a  circuit  of  the  temple.  When 
first  inserted  in  the  wall  it  was,  we  are  told,  a  single  jacinth 
of  dazzling  whiteness,  but  became  gradually  blackened  by 
the  kisses  of  sinful  mortals.  At  the  resurrection  it  will  re- 
cover its  angelic  form,  and  stand  forth  a  testimony  before 
God  in  favor  of  those  who  have  faithfully  performed  the 
rites  of  pilgrimage. 

Such  are  the  Arabian  traditions,  which  rendered  the 
Caaba  and  the  well  of  Zem  Zem,  objects  of  extraordinary 
veneration  from  the  remotest  antitpity  among  the  people  of 


40  MAHOMET  AKD  HIS  SUCCESSORS. 


the  East,  and  especially  the  descendants  of  Islinr.ael.  Mecca, 
which  incloses  these  sacred  objects  within  its  walls,  was  a 
holy  city  many  ages  before  the  rise  of  Mahometanism,  and 
was  the  resort  of  pilgrims  from  all  parts  of  Arabia,  So 
universal  and  profound  was  the  religious  feeling  respecting 
this  observance,  that  four  months  in  every  year  were  devoted 
to  the  rites  of  pilgrimage,  and  held  sacred  from  all  violence 
and  warfare.  Hostile  tribes  then  laid  aside  their  arms; 
took  the  heads  from  their  spears ;  traversed  the  late  danger- 
ous deserts  in  security ;  thronged  the  gates  of  Mecca  clad 
in  the  pilgrim's  garb  ;  made  their  seven  circuits  round  the 
Caaba  in  imitation  of  the  angelic  host ;  touched  and  kissed 
the  mysterious  black  stone ;  drank  and  made  ablutions  at 
the  well  Zem  Zem  in  memory  of  their  ancestor  Ishmael ; 
and  having  performed  all  the  other  primitive  rites  of  pil- 
grimage returned  home  in  safety,  again  to  resume  their  weap- 
ons and  their  wars. 

Among  the  religious  observances  of  the  Arabs  in  these 
their  "  days  of  ignorance ;  "  that  is  to  say,  before  the  pro- 
mulgation of  the  Moslem  doctrines,  fasting  and  prayer  had 
a  foremost  place.  They  had  three  principal  fasts  within  the 
year ;  one  of  seven,  one  of  nine,  and  one  of  thirty  days. 
They  prayed  three  times  each  day ;  about  sunrise,  at  noon, 
and  about  sunset ;  turning  their  faces  in  the  direction  of  the 
Caaba,  which  was  their  kebla,  or  point  of  adoration.  They 
had  many  religious  traditions,  some  of  them  acquired  in 
early  times  from  the  Jews,  and  they  are  said  to  have  nur 


EARLY  RELIGIOUS  BIAS.  41 


tured  their  devotional  feelings  with  the  book  of  Psalms,  and 
with  a  book  said  to  be  by  Seth,  and  filled  with  moral  dis- 
courses. 

Brought  up,  as  Mahomet  was,  in  the  house  of  the  guar- 
dian of  the  Caaba,  the  ceremonies  and  devotions  connected 
with  the  sacred  edifice  may  have  given  an  early  bias  to  his 
mind,  and  inclined  it  to  those  speculations  in  matters  of 
religion  by  which  it  eventually  became  engrossed.  Though 
his  Moslem  biographers  would  fain  persuade  us  his  high  deS' 
tiny  was  clearly  foretold  in  his  childhood  by  signs  and  prod 
igies,  yet  his  education  appears  to  have  been  as  much  neg- 
lected as  that  of  ordinary  Arab  children ;  for  we  find  that 
he  was  not  taught  either  to  read  or  write.  He  was  a  thought- 
ful child,  however ;  quick  to  observe,  prone  to  meditate  on 
all  that  he  observed,  and  possessed  of  an  imagination  fertile, 
daring,  and  expansive.  The  yearly  influx  of  pilgrims  from 
distant  parts  made  Mecca  a  receptacle  for  all  kinds  of  float- 
ing knowledge,  which  he  appears  to  have  imbibed  with  ea- 
gerness and  retained  in  a  tenacious  memory ;  and  as  he  in- 
creased in  years,  a  more  extended  sphere  of  observation  was 
gradually  opened  to  him. 


42  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  IV. 

First  jonrney  of  Mahomet  with  the  caravan  to  Syria. 

Mahomet  was  now  twelve  years  of  age,  but,  as  we  have 
shown,  he  had  an  intelligence  far  beyond  his  years.  The 
spirit  of  inquiry  was  awake  within  him,  quickened  by  inter- 
course with  pilgrims  from  all  parts  of  Arabia.  His  uncle 
Abu  Taleb,  too,  beside  his  sacerdotal  character  as  guardian 
of  the  Caaba,  was  one  of  the  most  enterprising  merchants  of 
the  tribe  of  Koreish,  and  had  much  to  do  with  those  cara- 
vans set  on  foot  by  his  ancestor  Haschem,  which  traded  to 
Syria  and  Yemen.  The  arrival  and  departure  of  those  car- 
avans, which  thronged  the  gates  of  Mecca  and  filled  its 
streets  with  pleasing  tumult,  were  exciting  events  to  a  youth 
like  Mahomet,  and  carried  his  imagination  to  foreign  parts. 
He  could  no  longer  repress  the  ardent  curiosity  thus  aroused ; 
but  once,  when  his  uncle  was  about  to  mount  his  camel  to 
depart  with  the  caravan  for  Syria,  clung  to  him,  and  en- 
treated to  be  permitted  to  accompany  him  :  "  For  who,  oh 
my  uncle,"  said  he,  "  will  take  care  of  me  when  thou  art 
away  ?  " 

The  appeal  was  not  lost  upon  the  kind-hearted  Abu  Ta 


SUPERSTITIONS  OF  THE  DESERT.  43 


leb.  He  bethought  him,  too,  that  the  youth  Avas  of  an  age 
to  enter  upon  the  active  scenes  of  Arab  life,  and  of  a  capa- 
city to  render  essential  service  in  the  duties  of  the  caravan ; 
he  readily,  therefore,  granted  his  prayer,  and  took  him  with 
him  on  the  journey  to  S3^ria. 

The  route  lay  through  regions  fertile  in  fables  and  tradi- 
tions, which  it  is  the  delight  of  the  Arabs  to  recount  in  the 
evening  halts  of  the  caravan.  The  vast  solitudes  of  the 
desert,  in  which  that  wandering  people  pass  so  much  of  their 
lives,  are  prone  to  engender  superstitious  fancies  ;  they  have 
accordingly  peopled  them  with  good  and  evil  genii,  and 
clothed  them  with,  tales  of  enchantment,  mingled  up  with 
wonderful  events  which  happened  in  days  of  old.  In  these 
evening  halts  of  the  caravan,  the  youthful  mind  of  Ma- 
homet doubtless  imbibed  many  of  those  superstitions  of  the 
desert  which  ever  afterwards  dwelt  in  his  memory,  and  had 
a  powerful  influence  over  his  imagination.  We  may  espe- 
cially note  two  traditions  which  he  must  have  heard  at  this 
time,  and  which  we  find  recorded  by  him  in  after  years  in  the 
Koran.  One  related  to  the  mountainous  district  of  Hedjar. 
Here,  as  the  caravan  wound  its  way  through  silent  and  de- 
serted valleys,  caves  were  pointed  out  in  the  sides  of  the 
mountains  once  inhabited  by  the  Beni  Thamud,  or  children 
of  Thamud,  one  of  the  "lost  tribes"  of  Arabia;  and  this 
was  the  tradition  concerning  them. 

They  were  a  proud  and  gigantic  race,  existing  before  the 
time  of  the  patriarch  Abraham.     Having  fallen  into  blind 


44  MAHOMET  AND  HIS  SUCCESSORS. 


idolatry,  God  sent  a  prophet  of  the  name  of  Saleli,  to  restore 
them  to  the  right  way.  They  refused,  however,  to  listen  to 
him,  unless  he  should  prove  the  divinity  of  his  mission  by 
causing  a  camel,  big  ^ith  young,  to  issue  from  the  entrails 
of  a  mountain.  Saleh  accordingly  prayed,  and  lo  !  a  rock 
opened,  and  a  female  camel  came  forth,  which  soon  pro- 
duced a  foal.  Some  of  the  Thamudites  were  convinced  by 
the  miracle,  and  were  converted  by  the  prophet  from  their 
idolatry;  the  greater  part,  however,  remained  in  unbelief. 
Saleh  left  the  camel  among  them  as  a  sign,  warning  them 
that  a  judgment  from  heaven  would  fall  on  them,  should  they 
do  her  any  harm.  For  a  time  the  camel  was  suffered  to  feed 
quietly  in  their  pastures,  going  forth  in  the  morning,  and  re- 
turning in  the  evening.  It  is  true,  that  when  she  bowed  her 
head  to  drink  from  a  brook  or  well,  she  never  raised  it  until 
she  had  drained  the  last  drop  of  water ;  but  then  in  return 
she  yielded  milk  enough  to  supply  the  whole  tribe.  As, 
however,  she  frightened  the  other  camels  from  the  pasture, 
she  became  an  object  of  offence  to  the  Thamudites,  who 
hamstrung  and  slew  her.  Upon  this  there  was  a  fearful 
cry  from  heaven,  and  great  claps  of  thunder,  and  in  the 
morning  all  the  offenders  were  found  lying  on  their  faces^ 
dead.  Thus  the  whole  race  was  swept  from  the  earth,  and 
their  country  was  laid  for  ever  afterward  under  the  ban  of 
heaven. 

This  story  made  a  powerful  impression  on  the  mind  of 
Mahomet,  insomuch  that,  in  after  years,  he  refused  to  let  his 


JUDGMENTS  ON  IDOLATRY.  46 


people  eucamp  in  the  neighborhood,  but  hurried  them  away 
from  it  as  an  accursed  region. 

Another  tradition,  gathered  on  this  journey,  related  to 
the  city  of  Eyla,  situated  near  the  Red  Sea.  This  place, 
he  was  told,  had  been  inhabited  in  old  times  by  a  tribe  of 
Jews,  who  lapsed  into  idolatry  and  profaned  the  Sabbath, 
by  fishing  on  that  sacred  day  ;  whereupon  the  old  men 
were  transformed  into  swine,  and  tho  young  men  into  mon- 
keys. 

We  have  noted  these  two  traditions  especially  because 
they  are  both  cited  by  Mahomet  as  instances  of  divine 
judgment  on  the  crime  of  idolatry,  and  evince  the  bias  his 
youthful  mind  was  already  taking  on  that  important  sub- 
ject. ' 

Moslem  writers  tell  us,  as  usual,  of  wonderful  circum- 
stances which  attended  the  youth  throughout  this  journey, 
giving  evidence  of  the  continual  guardianship  of  heaven. 
At  one  time,  as  he  traversed  the  burning  sands  of  the  des- 
ert, an  angel  hovered  over  him  unseen,  sheltering  him  with 
his  wings ;  a  miracle,  however,  which  evidently  does  not  rest 
on  the  evidence  of  an  eye-witness ;  at  another  time  he  was 
protected  by  a  cloud  which  hung  over  his  head  during  the 
noontide  heat ;  and  on  another  occasion,  as  he  sought  the 
scanty  shade  of  a  withered  tree,  it  suddenly  put  forth  leaves 
and  blossoms. 

After  skirting  the  ancient  domains  of  the  Moabites  and 
the  Ammonites,  often  mentioned  in  the  sacred   Scriptures, 


46  MAHOMET  AND  HIS  SUCCESSORS. 


the  caravan  arrived  at  Bosra,  or  Bostra,  on  the  confines  of 
Syria,  in  the  country  of  the  tribe  of  Manasseh,  beyond  the 
Jordan.  In  Scripture  days  it  had  been  a  city  of  the  Lc- 
vites,  but  now  was  inhabited  by  Nestorian  Christians.  It 
was  a  great  mart,  annually  visited  by  the  caravans  ;  and  here 
sur  wayfarers  came  to  a  halt,  and  encamped  near  a  convent 
of  Nestorian  monks. 

By  this  fraternity  Abu  Taleb  and  his  nephew  were  en- 
tertained with  great  hospitality.  One  of  the  monks,  by 
some  called  Sergius,  by  others  Bahira,*  on  conversing  with 
Mahomet,  was  surprised  at  the  precocity  of  his  intellect,  and 
interested  by  his  eager  desire  for  information,  which  appears 
to  have  had  reference,  principally,  to  matters  of  religion. 
They  had  frequent  conversations  together  on  such  subjects, 
in  the  course  of  which  the  efforts  of  the  monk  must  have 
been  mainly  directed  against  that  idolatry  in  which  the 
youthful  Mahomet  had  hitherto  been  educated ;  for  the  Nes- 
torian Christians  were  strenuous  in  condemning  not  merely 
the  worship  of  images,  but  even  the  casual  exhibition  of 
them ;  indeed,  so  far  did  they  carry  their  scruples  on  this 
point,  that  even  the  cross,  that  general  emblem  of  Chris- 
tianity, was  in  a  great  degree  included  in  this  prohibition. 

Many  have  ascribed  that  knowledge  of  the  principles  and 
traditions  of  the  Christian  faith  displayed  by  Mahomet  in 
after  life,  to  those  early  conversations  wdth  this  monk  ;  it  is 

*  Some  assert  that  these  two  names  indicate  two  monies,  who  held 
conversations  ^\iith  Mahomet. 


RELIGIOUS  INFLUENCES.  47 


probable,  however,  that  he  had  further  intercourse  with  the 
latter  in  the  course  of  subsecj[uent  visits  which  he  made  to 
Syria. 

Moslem  writers  pretend  that  the  interest  taken  by  the 
monk  in  the  youthful  stranger,  arose  from  his  having  acci- 
dentally perceived  between  his  shoulders  the  seal  of  proph- 
ecy. He  warned  Abu  Taleb,  say  they,  when  about  to  set 
out  on  his  return  to  Mecca,  to  take  care  that  his  nephew  did 
not  fall  into  the  hands  of  the  Jews ;  foreseeing  with  the  eye 
of  prophecy  the  trouble  and  opposition  he  was  to  encounter 
from  that  people. 

It  required  no  miraculous  sign,  however,  to  interest  a 
sectarian  monk,  anxious  to  make  proselytes,  in  an  intelligent 
and  inquiring  youth,  nephew  of  the  guardian  of  the  Caaba, 
who  might  carry  back  with  him  to  Mecca  the  seeds  of  Chris- 
tianity sown  in  his  tender  mind ;  and  it  was  natural  that  the 
monk  should  be  eager  to  prevent  his  hoped-for  convert,  in 
the  present  unsettled  state  of  his  religious  opinions,  from 
being  beguiled  into  the  Jewish  faith. 

Mahomet  returned  to  Mecca,  his  imagination  teeming 
with  the  wild  tales  and  traditions  picked  up  in  the  desert, 
and  his  mind  deeply  impressed  with  the  doctrines  imparted 
to  him  in  the  Nestorian  convent.  He  seems  ever  afterwards 
to  have  entertained  a  mysterious  reverence  for  Syria,  proba- 
bly from  the  religious  impressions  received  there.  It  was 
the  land  whither  Abraham  the  patriarch  had  repaired  from 
Chaldea,  taking  with  him  the  primitive  Worship  of  the  one 


48  MAnOIMET^  AND  HIS  SUCCESSORS. 

true  God.  "  Yerily,"  lie  used  to  say  in  after  years,  "  God 
lias  ever  maintained  guardians  of  his  word  in  Syria ;  forty 
in  number  ;  when  one  dies  another  is  sent  in  his  room ;  and 
through  them  the  land  is  blessed."  And  again — "  Joy  be 
to  the  people  of  Syria,  for  the  angels  of  the  kind  God  spread 
their  wings  over  them."* 

*  Mishcat-ul-Masabih,  vol.  ii.  p.  812. 

Note. — The  conversion  of  Abraham  from  the  idolatry  into  which  the 
world  had  fallen  after  the  deluge,  is  related  in  the  Sixth  Chapter  of  the 
Koran.  Abraham's  father,  Azer,  or  Zerah,  as  his  name  is  given  in  the 
Scriptures,  was  a  statuary  and  an  idolater. 

"  And  Abraham  said  unto  his  father  Azer,  '  Why  dost  thou  take 
graven  images  for  gods  ?     Verily,  thou  and  thy  people  are  in  error.' 

"  Then  was  the  firmament  of  heaven  displayed  unto  Abraham,  that 
he  might  see  how  the  world  was  governed. 

"  When  night  came,  and  darkness  overshadowed  the  earth,  he  beheld 
a  brio-ht  star  shining  in  the  firmament,  and  cried  out  to  his  people  who 
were  astrologers  :  '  This,  accordmg  to  your  assertions,  is  the  Lord.' 

"  But  the  star  set,  and  Abraham  said,  '  I  have  no  faith  in  gods  that 

set.' 

"  He  beheld  the  moon  rising,  and  exclaimed,  '  Assuredly,  this  is  the 

Lord.'  But  the  moon  likewise  set,  and  he  was  confounded,  and  prayed 
unto  God,  saj'ing,  *  Direct  me,  lest  I  become  as  one  of  these  people,  who 
go  astray.' 

"  When  he  saw  the  sun  rising,  he  cried  out,  '  This  is  the  most  glo- 
rious of  all ;  this  of  a  certainty  is  the  Lord.'  But  the  sun  also  set.  Then 
said  Abraham,  '  I  believe  not,  oh  my  people,  in  those  things  which  ye 
call  gods.  Verily,  I  turn  my  face  unto  Him,  the  Creator,  who  hath 
formed  both  the  heavens  and  the  earth.'  " 


ACTIVE  OCCUPATIONS.  IS 


CHAPTER  Y. 

Commercial  occupations  of  Mahomet. — His  marriage  with  Cadijah. 

Mahomet  was  now  completely  laimclied  in  active  life,  accom- 
panying his  uncles  in  various  expeditions.  At  one  time,  when 
about  sixteen  years  of  age,  we  find  him  with  his  uncle  Zohier, 
journeying  with  the  caravan  to  Yemen  ;  at  another  time  acting 
as  armor-bearer  to  the  same  uncle,  who  led  a  warlike  expedi- 
tion of  Koreishites  in  aid  of  the  Kenanites  against  the  tribe 
of  Hawazan.  This  is  cited  as  IMahomet's  first  essay  in  arms, 
though  he  did  little  else  than  supply  his  uncle  with  arrows  in 
the  heat  of  the  action,  and  shield  him  from  the  darts  of  the 
enemy.  It  is  stigmatized  among  Arabian  writers  as  al  Fadjar, 
or  the  impious  war,  having  been  carried  on  during  the  sacred 
months  of  pilgrimage. 

As  Mahomet  advanced  in  years,  he  was  employed  by  differ- 
ent persons  as  commercial  agent  or  factor  in  caravan  journeys 
to  Syria,  Yemen,  and  elsewhere  ;  all  which  tended  to  enlarge 
the  sphere  of  his  observation,  and  to  give  him  a  quick  insight 
into  character  and  a  knowledge  of  human  affairs, 
VOL,  I.  ^ 


50  MAHOMET  AND  HIS   SUCCESSORS. 


He  was  a  frequent  attender  of  fairs  also,  whiclij  in  Arabia, 
were  not  always  mere  resorts  of  traffic,  but  occasionally  scenes 
of  poetical  contests  between  different  tribes,  wliere  prizes 
were  adjudged  to  the  victors,  and  tlieir  prize  poems  treasured 
up  in  the  archives  of  princes.  Sucli,  especially,  was  the  case 
witli  the  fair  of  Ocadh ;  and  seven  of  the  prize  poems  ad- 
judged there,  were  hung  up  as  trophies  in  the  Caaba.  At 
these  fairs,  also,  were  recited  the  popular  traditions  of  the 
Arabs,  and  inculcated  the  various  religious  faiths  which 
were  afloat  in  Arabia.  From  oral  sources  of  this  kind, 
Mahomet  gradually  accumulated  much  of  that  varied  informa- 
tion as  to  creeds  and  doctrines  which  he  afterwards  displayed. 

There  was  at  this  time  residing  in  Mecca  a  widow,  named 
Cadijah  (or  Khadijah),  of  the  tribe  of  Koreish.  She  had  been 
twice  married.  Her  last  husband,  a  wealthy  merchant,  had 
recently  died,  and  the  extensive  concerns  of  the  house  were  in 
need  of  a  conductor.  A  nephew  of  the  widow,  named  Chu- 
zima,  had  become  acquainted  with  Mahomet  in  the  course  of 
his  commercial  expeditions,  and  had  noticed  the  ability  and 
integrity  with  which  he  acquitted  himself  on  all  occasions. 
He  pointed  him  out  to  his  aunt  as  a  person  well  qualified  to 
be  her  factor.  The  personal  appearance  of  Mahomet  may 
have  strongly  seconded  this  recommendation  ;  for  he  was  now 
about  twenty-five  years  of  age,  and  extolled  by  Arabian  writers 
for  his  manly  beauty  and  engaging  manners  So  desirous  was 
Cadijah  of  securing  his  services,  that  she  offered  him  double 


THE  WIDOW  CADIJAH.  51 


wages  to  conduct  a  caravan  wliicli  she  was  on  the  point  of 
sending  off  to  Syria.  Mahomet  consulted  his  uncle  Abu 
Taleb,  and  by  his  advice,  accepted  the  offer.  He  was  accom- 
panied and  aided  in  the  expedition  by  the  nephew  of  the 
widow,  and  by  her  slave  Maisara,  and  so  highly  satisfied  was 
Cadijah  with  the  way  in  which  he  discharged  his  duties,  that, 
on  his  return,  she  paid  him  double  the  amount  of  his  stipu- 
lated wages.  She  afterwards  sent  him  to  the  southern  parts 
of  Arabia  on  similar  expeditions,  in  all  which  he  gave  like 
satisfaction. 

Cadijah  was  now  in  her  fortieth  year,  a  woman  of  judg- 
ment and  experience.  The  mental  qualities  of  Mahomet  rose 
more  and  more  in  her  estimation,  and  her  heart  began io  yearn 
toward  the  fresh  and  comely  youth.  According  to  Arabian 
legends,  a  miracle  occurred  most  opportunely  to  confirm  and 
sanctify  the  bias  of  her  inclinations.  She  was  one  day  with 
her  handmaids,  at  the  hour  of  noon,  on  the  terraced  roof  of 
her  dwelling,  watching  the  arrival  of  a  caravan  conducted  by 
Mahomet.  As  it  approached,  she  beheld,  with  astonishment, 
two  angels  overshadowing  him  with  their  wings  to  protect  him 
from  the  sun.  Turning,  with  emotion,  to  her  handmaids,  "  Be- 
hold !"  said  she,  "  the  beloved  of  Allah,  who  sends  two  angela 
to  watch  over  him  !" 

Whether  or  not  the  handmaidens  looked  forth  with  the 
same  eyes  of  devotion  as  their  mistress,  and  likewise  discerned 
the  angels  the  legend  does  not  mention.     Sufiice  it  to  say,  the 


53  MAHOMET  AND  HIS   SUCCESSORS. 


widow  was  filled  with  a  lively  faith  in  the  superhuman  merits 
of  her  youthful  steward,  and  forthwith  commissioned  her 
trusty  slave,  Maisara,  to  offer  him  her  hand.  The  negotiation 
is  recorded  with  simple  brevity.  "  Mahomet,"  demanded 
Maisara,  '•  why  dost  thou  not  marry  ?"  "  I  have  not  the 
means,"  replied  Mahomet.  "  Well,  but  if  a  wealthy  dame 
should  offer  thee  her  hand :  one  also  who  is  handsome  and  of 
high  birth  ?"  "  And  who  is  she  ?"  "  Cadijah  !"  "  How  is 
that  possible  ?"  "  Let  me  manage  it."  Maisara  returned  to 
his  mistress  and  reported  what  had  passed.  An  hour  was  ap' 
pointed  for  an  interview,  and  the  affair  was  brought  to  a  satis- 
factory arrangement  with  that  promptness  arhd  sagacity  which 
had  distinguished  Mahomet  in  all  his  dealings  with  the  widow. 
The  father  of  Cadijah  made  some  opposition  to  the  match,  on 
account  of  the  poverty  of  Mahomet,  following  the  common 
notion  that  wealth  should  be  added  to  wealth :  but  the  widow 
wisely  considered  her  riches  only  as  the  means  of  enabling  her 
to  follow  the  dictates  of  her  heart.  She  gave  a  great  feast,  to 
which  were  invited  her  father  and  the  rest  of  her  relatives, 
and  Mahomet's  uncles  Abu  Taleb  and  Ilamza,  together  with 
several  other  of  the  Koreishites.  At  this  banquet  wine  was 
served  in  abundance,  and  soon  diffused  good  humor  round  the 
board.  The  objections  to  Mahomet's  poverty  were  forgotten  ; 
epeeches  were  made  by  Abu  Taleb  on  the  one  side,  and  by 
Waraka,  a  kinsman  of  Cadijah,  on  the  other,  in  praise  of  the 


MARRIAGE   FESTIVITIES.  53 


proposed  nuptials  ;  tlie  dowry  was  arranged,  and  the  marriage 
formally  concluded. 

Maliomet  then  caused  a  camel  to  be  killed  before  his  door 
and  the  flesh  distributed  among  the  poor.  The  house  was 
thrown  open  to  all  comers ;  the  female  slaves  of  Cadijah 
danced  to  the  sound  of  timbrels,  and  all  was  revelry  and 
rejoicing.  Abu  Taleb,  forgetting  his  age  and  his  habitual 
melancholy,  made  merry  on  the  occasion.  He  had  paid  down 
from  his  purse  a  dower  of  twelve-and-a-half  okks  of  gold, 
equivalent  to  twenty  young  camels.  Hal^ma,  who  had  nursed 
Mahomet  in  his  infancy,  was  summoned  to  rejoice  at  his  nup- 
tials, and  was  presented  with  a  flock  of  forty  sheep,  with  which 
she  returned,  enriched  and  conlented,  to  her  native  valley,  in 
\he  desert  of  the  Saadites. 


S4  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  VI. 

Conduct  of  Mahomet  after  his  marriage. — Becomes  anxious  for  religious 
reform. — His  habits  of  solitary  abstraction. — The  vision  of  the  cave.— . 
[lis  annunciation  as  a  prophet. 

The  marriage  with  Cadijah  placed  Maliomet  among  the  most 
wealthy  of  his  native  city.  His  moral  worth  also  gave  him 
great  influence  in  the  community.  Allah,  says  the  historian 
Abulfeda,  had  endowed  him  with  every  gift  necessary  to 
accomplish  and  adorn  an  honest  man  ;  he  was  so  pure  and 
sincere ;  so  free  from  every  evil  thought,  that  he  was  com- 
monly known  by  the  name  of  Al  Amin,  or  The  Faithful. 

The  great  confidence  reposed  in  his  judgment  and  probity, 
caused  him  to  be  frecjuently  referred  to  as  arbiter  in  disputes 
between  his  townsmen.  An  anecdote  is  given  as  illustrative 
of  his  sagacity  on  such  occasions.  The  Caaba  having  been 
injured  by  fire,  was  undergoing  repairs,  in  the  course  of  which 
the  sacred  black  stone  was  to  be  replaced.  A  dispute  arose 
among  the  chiefs  of  the  various  tribes,  as  to  which  was  entitled 
to  perform  so  august  an  ofiice,  and  they  agreed  to  abide  by  the 
decision  of  the  first  person  who  should  enter  by  the  gate  al 


CONDUCT  AFTER  MARRIAGE.  55 


Har&m.  That  person  happened  to  be  Mahomet.  Upon  hear- 
ing their  different  claims,  he  directed  that  a  great  cloth  should 
be  spread  upon  the  ground,  and  the  stone  laid  thereon ;  and 
that  a  man  from  each  tribe  should  take  hold  of  the  border  of 
the  cloth.  In  this  Tvay  the  sacred  stone  was  raised  equally 
and  at  the  same  time  by  them  all  to  a  level  with  its  allotted 
place,  in  which  Mahomet  fixed  it  with  his  own  hands. 

Four  daughters  and  one  son,  were  the  fruit  of  the  marriago 
with  Cadijah.  The  son  was  named  Kasim,  whence  Mahomet 
was  occasionally  called  Abu  Kasim,  or  the  father  of  Kasim, 
according  to  Arabian  nomenclature.  This  son,  however,  died 
in  his  infancy. 

For  several  years  after  his  marriage  he  continued  in  com- 
merce, visiting  the  great  Arabian  fairs,  and  making  distant 
journeys  with  the  caravans.  His  expeditions  were  not  as 
profitable  as  in  the  days  of  his  stewardship,  and  the  wealth 
acquired  with  his  wife  diminished,  rather  than  increased  in 
the  course  of  his  operations.  That  wealth,  in  fact,  had  raised 
him  above  the  necessity  of  toiling  for  subsistence,  and  given 
him  leisure  to  indulge  the  original  bias  of  his  mind ;  a  turn 
for  reverie  and  religious  speculation,  which  he  had  evinced 
from  his  earliest  years.  This  had  been  fostered  in  the  course 
of  his  journeyings,  by  his  intercourse  with  Jews  and  Chris- 
tians, originally  fugitives  from  persecution,  but  now  gathered 
into  tribes,  or  forming  part  of  the  population  of  cities.  Tho 
Arabian  deserts  too,  rife  as  we  have  shown  them  with  fanci- 


56  MAHOMET  AND  HIS   SUCCESSORS. 


ful  superstitions,  liad  fiiniislicd  aliment  for  Iiis  cntliusiastic 
reveries.  Since  his  marriage  with  Cadijah,  also,  he  had  a 
household  oracle  to  influence  him  in  his  religious  opinions. 
This  was  his  wife's  cousin  Waraka,  a  man  of  speculative  mind 
and  flexible  faith  ;  originally  a  Jew ;  subsequently  a  Christian : 
and  withal  a  pretender  to  astrology.  He  is  worthy  of  note  as 
being  the  first  on  record  to  translate  parts  of  the  Old  and 
New  Testament  into  Arabic.  From  him  Mahomet  is  supposed 
to  have  derived  much  of  his  information  respecting  those 
writings,  and  many  of  the  traditions  of  the  Mishnu  and  the 
Talmud,  on  which  he  draws  so  copiously  in  his  Koran. 

The  knowledge  thus  variously  acquired  and  treasured  up 
in.  an  uncommonly  retentive  memory,  was  in  direct  hostility 
to  the  gross  idolatry  prevalent  in  Arabia,  and  practised  at  the 
Caaba.  That  sacred  edifice  had  gradually  become  filled  and 
surrounded  by  idols,  to  the  number  of  three  hundred  and  sixty, 
being  one  for  every  day  of  the  Arab  year.  Hither  had  been 
brought  idols  from  various  parts,  the  deities  of  other  nations. 
the  chief  of  which,  Hobal,  was  from  Syria,  and  supposed  to 
have  the  power  of  giving  rain.  Among  these  idols  too,  vrero 
Abraham  and  Ishmael,  once  revered  as  prophets  and  progeni- 
tors, now  represented  with  divining  arrows  in  their  hands, 
symbols  of  magic. 

Mahomet  became  more  and  more  sensible  of  the  grossness 
and  absurdity  of  this  idolatry,  in  proportion  as  his  intelligent 
mind  contrasted  it  with  the  spiritual  religiouSj  which  had  been 


FIXED  RELIGIOUS  IDEA.  57 


tlie  subjects  of  his  inquiries.  Various  passages  in  the  Koran 
show  the  ruling  idea  which  gradually  sjirang  up  in  his  mind, 
until  it  engrossed  his  thoughts  and  influenced  all  his  actions. 
That  idea  was  a  religious  reform.  It  had  become  his  fixed 
belief,  deduced  from  all  that  he  had  learnt  and  meditated,  that 
the  only  true  religion  had  been  revealed  to  Adam  at  his 
creation,  and  been  promulgated  and  practised  in  the  days  of 
innocence.  That  religion  inculcated  the  direct  and  spiritual 
worship  of  one  true  and  only  God,  the  creator  of  the 
universe. 

It  was  his  belief,  furthermore,  that  this  religion,  so  elevated 
and  simple,  had  repeatedly  been  corrupted  and  debased  by 
man,  and  especially  outraged  by  idolatry ;  wherefore  a  succes- 
sion of  prophets,  each  inspired  by  a  revelation  from  the  Most 
High,  had  been  sent  from  time  to  time,  and  at  distant  periods, 
to  restore  it  to  its  original  purity.  Such  was  Noah,  such  was 
Abraham,  such  was  Moses,  and  such  was  Jesus  Christ.  By 
each  of  these,  the  true  religion  had  been  reinstated  upon 
earth,  but  had  again  been  vitiated  by  their  followers.  The 
faith  as  taught  and  practised  by  Abraham  when  he  came  out 
of  the  land  of  Chaldea,  seems  especially  to  have  formed  a 
religious  standard  in  his  mind,  from  his  veneration  for  the 
patriarch  as  the  father  of  Ishmael,  the  progenitor  of  hia 
••ace. 

It  appeared  to  Mahomet  that  the  time  for  another  reform 
was  again  arrived.      The  world  had  once  more  lapsed  into 

VOL.  I.  3* 


MAHO^IET  AMD  HIS  SUCCESSORS. 


blind  idolatry.  It  needed  the  advent  of  another  prophet, 
authorized  by  a  mandate  from  on  high,  to  restore  the  erring 
children  of  men  to  the  right  path,  and  to  bring  back  the  wor- 
ship of  the  Caaba  to  what  it  had  been  in  the  days  of  Abraham 
and  the  patriarchs.  The  probability  of  such  an  advent  with 
its  attendant  reforms,  seems  to  have  taken  possession  of  his 
mind,  and  produced  habits  of  reverie  and  meditation,  incompa- 
tible with  the  ordinary  concerns  of  life  and  the  bustle  of  the 
world.  We  are  told  that  he  gradually  absented  himself  from 
society,  and  sought  the  sohtude  of  a  cavern  on  Mount  Hara, 
about  three  leagues  north  of  Mecca,  where,  in  emulation  of  the 
Christian  anchorites  of  the  desert,  he  would  remain  days  and 
nights  together,  engaged  in  prayer  and  meditation.  In  this 
way  he  always  passed  the  month  of  Ramadhan,  the  holy  month 
of  the. Arabs.  Such  intense  occupation  of  the  mind  on  one 
subject,  accompanied  by  fervent  enthusiasm  of  spirit,  could  not 
but  have  a  powerful  efTect  upon  his  frame.  He  became  subject 
to  dreams,  to  ecstacies  and  trances.  For  six  months  succes- 
eively,  according  to  one  of  his  historians,  he  had  constant 
dreams  bearing  on  the  subject  of  his  waking  thoughts.  Often 
he  would  lose  all  consciousness  of  surrounding  objects,  and  lie 
upon  the  ground  as  if  insensible.  Cadijah,  who  was  sometimes 
the  faithful  companion  of  his  solitude,  beheld  these  paroxysms 
with  anxious  solicitude,  and  entreated  to  know  the  cause  ;  but 
he  evaded  her  inquiries,  or  answered  them  mysteriously. 
Bome  of  his  adversaries  have  attributed  them  to  epilepsy,  but 


VISION  IN  THE  CAVERN.  59 


devout  Moslems  declare  them  to  liave  been  the  workings  of 
prophecy  ;  for  already,  say  they,  the  intimations  of  the  Most 
High  began  to  dawn,  though  vaguely,  on  his  spirit ;  and  his 
mind  labored  with  conceptions  too  great  for  mortal  thought. 
At  length,  say  they,  what  had  hitherto  been  shadowed  out  in 
dreams,  was  made  apparent  and  distinct  by  an  angelic  appari- 
tion and  a  divine  annunciation. 

It  was  in  the  fortieth  year  of  his  age,  when  this  famous 
revelation  took  place.  Accounts  are  given  of  it  by  Moslem 
writers  as  if  received  from  his  own  lips,  and  it  is  alluded  to 
in  certain  passages  of  the  Koran.  He  was  passing,  as  was  his 
wont,  the  month  of  Ramadhan  in  the  cavern  of  Mount  Hara, 
endeavoring  by  fasting,  prayer,  and  solitary  meditation,  to 
elevate  his  thoughts  to  the  contemplation  of  divine  truth.  It 
was  on  the  night  called  by  Arabs  Al  Kader,  or  the  Divine 
Pecreo ;  a  night  in  which,  according  to  the  Koran,  angels 
descend  to  earth,  and  Gabriel  brings  down  the  decrees  of 
God.  During  that  night  there  is  peace  on  earth,  and  a  holy 
quiet  reigns  over  all  nature  until  the  rising  of  the  morn. 

As  Mahomet,  in  the  silent  watches  of  the  night,  lay  wrapped 
in  his  mantle,  he  heard  a  voice  calling  upon  him  ;  uncovering 
his  head,  a  flood  of  light  broke  upon  him  of  such  intolerable 
splendor  that  he  swooned  away.  On  regaining  his  senses,  ho 
beheld  an  angel  in  a  human  form,  which,  approaching  from  a 
distance,  displayed  a  silken  cloth  covered  with  written  char- 
acters    "  Read  !"  said  the  angel. 


MAMOHET  AND  HIS   SUCCESSORS. 


"  i  know  not  how  to  read  !"  replied  Mahomet. 

"  Read  !"  repeated  the  angel,  "  in  the  name  of  the  Lord, 
who  has  created  all  things  ;  who  created  man  from  a  clot  of 
blood.  Read  in  the  name  of  the  Most  High,  who  taught  man 
the  use  of  the  pen  ;  who  sheds  on  his  soul  the  ray  of  knowledge, 
and  teaches  him  what  before  he  knew  not." 

Upon  this  Mahomet  instantly  felt  his  understanding 
illumined  with  celestial  light,  and  read  what  was  written  on 
the  cloth,  which  contained  the  decrees  of  God,  as  afterwards 
promulgated  in  the  Koran.  When  he  had  finished  the  peru 
sal,  the  heavenly  messenger  announced,  "  Oh  Mahomet,  of  a 
verity,  thou  art  the  prophet  of  Grod !  and  I  am  his  angel 
Gabriel." 

Mahomet,  we  are  told,  came  trembling  and  agitated  to  Cadi- 
jah  in  the  morning,  not  knowing  whether  what  he  had  heard 
and  seen  was  indeed  true,  and  that  he  was  a  prophet  decreed 
to  effect  that  reform  so  long  the  object  of  his  meditations  ;  or 
whether  it  might  not  be  a  mere  vision,  a  delusion  of  tho 
Benses,  or  worse  than  all,  the  apparition  of  an  evil  spirit. 

Cadijah,  however,  saw  every  thing  with  the  eye  of  faith, 
and  the  credulity  of  an  affectionate  woman.  She  saw  in  it 
the  fruition  of  her  husband's  wishes,  and  the  end  of  his  par- 
oxysms and  privations.  "  Joyful  tidings  dost  thou  bring  !" 
exclaimed  she.  "  By  him,  in  whose  hand  is  the  soul  of  Cadi- 
jah, I  will  henceforth  regard  thee  as  the  prophet  of  our  nation. 
Rejoice,"  added  she,  seeing  him  still  cast  down ;  "  Allah  will 


CONOURRENCE  OF  WARAKA.  61 


not  suflfcr  thee  to  fall  to  shame.  Hast  thou  not  been  loving 
to  thy  kinsfolk,  kind  to  thy  neighbors,  charitable  to  the  poor, 
hospitable  to  the  stranger,  faithful  to  thy  word,  and  ever  a 
defender  of  the  truth  ?" 

Cadijah  hastened  to  communicate  what  she  had  heard  to 
her  cousin  Waraka,  the  translator  of  the  Scriptures  ;  who,  as 
we  have  shown,  had  been  a  household  oracle  of  ^^lahomet  in 
matters  of  religion.  He  caught  at  once,  and  with  eagerness, 
at  this  miraculous  annunciation.  '•  By  him  in  whose  hand  is 
the  soul  of  Waraka,"  exclaimed  he  ;  '•  thou  speakest  true,  oh 
Cadijah  !  The  angel  who  has  appeared  to  thy  husband  is  the 
same  who,  in  days  of  old,  was  sent  to  Moses  the  son  of 
Amram.  His  annunciation  is  true.  Thy  husband  is  indeed 
a  prophet  !" 

The  zealous  concurrence  of  the  learned  Waraka,  is  said  to 
have  had  a  powerful  effect  in  fortifying  the  dubious  mind  of 
Mahomet. 

Note. — Dr.  Gustav  Weil,  in  a  note  to  Mohammed  der  Prophet,  dis- 
cusses the  question  of  IMahomet's  being  subject  to  attacks  of  epilepsy  ; 
which  has  generally  been  represented  as  a  slander  of  his  enemies  and 
of  Christian  writers.  It  appears,  however,  to  have  been  asserted  by 
some  of  the  oldest  Moslem  biographers,  and  given  on  the  authority  of 
persons  about  him.  He  would  be  seized,  they  said,  with  violent  treni 
bling,  followed  by  a  kind  of  swoon,  or  rather  convulsion,  during  which  per. 
spiraiion  would  stream  from  his  forehead  in  the  coldest  weather ;  he 
would  lie  with  his  eyes  closed,  foaming  at  the  mouth  and  bellowing  like  a 
young  camel.  Ayesha  one  of  his  wives,  and  Zeid  one  of  his  disciples,  ara 
among  the  persons  cited  as  testifying  to  that  effect.     They  considered  him 


MAHOMET  AND  HIS  SUCCESSORS. 


at  such  times  as  under  the  influence  of  a  revelation.  He  had  such  attacks, 
liowever,  in  Mecca,  before  the  Koran  was  revealed  to  him.  Cadijah  feared 
that  he  was  possessed  by  evil  spirits,  and  would  have  called  in  the  aid  of  a 
conjurer  to  exorcise  them,  but  he  forbade  her.  He  did  not  like  that  any 
one  should  sec  him  during  these  paroxysms.  His  visions,  however,  were 
not  always  preceded  by  such  attacks.  Hareth  Ibn  Haschem,  it  is  said, 
once  asked  liim  in  what  manner  the  revelations  were  made.  "  Often,"  re- 
pUed  he,  "  the  angel  appears  to  me  in  a  human  form,  and  speaks  to  me. 
Sometimes  I  hear  sounds  lilvc  the  tinkling  of  a  bell,  but  see  nothing.  [A  ring- 
ing in  the  ears  is  a  symptom  of  epilepsy.]  When  the  invisible  angel  has 
departed,  I  am  possessed  of  what  he  has  revealed."  Some  of  his  revelations 
he  professed  to  receive  direct  from  God,  others  in  dreams ;  for  the  dreams 
of  prophets,  he  used  to  say,  are  revelations. 

The  reader  will  find  this  note  of  service  in  throwing  some  degree  of 
light  upon  the  enigmatical  career  of  this  extraordinary  man. 


CONVERSION  OF  ZEID.  63 


CHAPTER  VII. 

Mahomet  inculcates  his  doctrines  secretly  and  slowly. — Receives  further 
revelations  and  commands. — Announces  it  to  his  kindred. — Manner  in 
which  it  was  received. — Enthusiastic  devotion  of  Ali. — Christian 
portents. 

For  a  time  Mabomet  confided  his  revelations  merely  to  liis 
own  household.  One  of  the  first  to  avow  himself  a  believer, 
was  his  servant  Zeid,  an  Arab  of  the  tribe  of  Kalb.  This 
youth  had  been  captured  in  childhood  by  a  freebooting  party 
of  Koreishites,  and  had  come  by  purchase  or  lot  into  the  posses- 
sion of  Mahomet.  Several  years  afterwards  his  father,  hear- 
ing of  his  being  in  Mecca,  repaired  thither  and  offered  a  con- 
siderable sum  for  his  ransom.  '•  If  he  chooses  to  go  with 
thee,"  said  Mahomet,  "  he  shall  go  without  ransom  :  but  if  he 
chooses  to  remain  with  me,  why  should  I  not  keep  him  ?" 
Zeid  preferred  to  remain,  having  ever,  he  said,  been  treated 
more  as  a  son  than  as  a  slave.  Upon  this,  Mahomet  publicly 
adopted  him,  and  he  had  ever  since  remained  with  him  in 
affectionate  servitude.  Now,  on.  embracing  the  new  faith  he 
was  set  entirely  free,  but  it  will  be  found  that  he  continued 


64  MAHOMET  AND  HIS   SUCCESSORS. 


tlirougli  life  tliat  devoted  attacliment  wliicli  Maliomet  seems 
to  Lave  had  the  gift  of  inspiring  in  his  followers  and  depend- 
ents. 

The  early  steps  of  Mahomet  in  his  prophetic  career,  were 
perilous  and  doubtful,  and  taken  in  secrecy.  He  had  hostili- 
ty to  apprehend  on  every  side ;  from  his  immediate  kindred, 
the  Koreishites  of  the  line  of  Haschem,  whose  power  and 
prosperity  were  identified  with  idolatry  ;  and  still  more  from 
the  rival  line  of  Abd  Schems,  who  had  long  looked  with  envy 
and  jealousy  on  the  Haschemites,  and  would  eagerly  raise  the 
cry  of  heresy  and  impiety  to  dispossess  them  of  the  guar- 
dianship of  the  Caaba.  At  the  head  of  this  rival  branch 
of  Koreish  was  Abu  Sofian,  the  son  of  Harb,  grandson  of 
Omeya,  and  great-grandson  of  Abd  Schems.  He  was  an  able 
and  ambitio'us  man,  of  great  wealth  and  influence,  and  will  be 
found  one  of  the  most  persevering  and  powerful  opponents  of 
Mahomet.* 

Under  these  adverse  circumstances  the  new  faith  was  pro- 
pagated secretly  and  slowly,  insomuch  that  for  the  first  three 
years  the  number  of  converts  did  not  exceed  forty;  these,  too, 
for  the  most  part,  were  young  persons,  strangers,  and  slaves. 

*  Niebulir  (Travels,  vol.  ii.)  speaks  of  the  tribe  of  Harb,  which  possessed 
Bcveral  cities  and  a  number  of  villages  in  the  highlands  of  Hedjas,  a  moun- 
tainous range  between  Mecca  and  Medina.  They  have  castles  on  preci- 
pitous rocks,  and  harass  and  lay  under  contribution  the  caravans.  It  ia 
presumed  that  this  tribe  takes  its  name  from  the  father  of  Abu  Sofian  ;  as 
did  the  great  line  of  the  Omeyades  from  his  grandfather. 


OPPOSITION  OF  ABU   LAHAB.  65 


Their  meetings  for  prayer  were  held  in  private,  either  at  thfc 
house  of  one  of  the  initiated,  or  in  a  cave  near  Mecca.  Their 
secrecy,  however,  did  not  protect  ■them  from  outrage.  Their 
meetings  were  discovered;  a  rabble  broke  into  their  cavern 
and  a  scuffle  ensued.  One  of  the  assailants  was  wounded  in 
the  head  by  Saad,  an  armorer,  thenceforth  renowned  among 
the  faithful,  as  the  first  of  their  number  who  shed  blood  in 
the  cause  of  Islam. 

One  of  the  bitterest  opponents  of  Mahomet,  was  his  uncle 
Abu  Lahab,  a  wealthy  man,  of  proud  spirit  and  irritable 
temper.  His  son  Otha  had  married  Mahomet's  third  daugh- 
ter, Rokaia,  so  that  they  were  doubly  allied.  Abu  Lahab, 
however,  was  also  allied  to  the  rival  line  of  Koreish.  having 
married  0mm  Jemil,  sister  of  Abu  Sofian,  and  he  was  greatly 
under  the  control  of  his  wife  and  his  brother-in-law.  He  repro- 
bated what  he  termed  the  heresies  of  his  nephew,  as  calcu- 
lated to  bring  disgrace  upon  tlijsir  immediate  line,  and  to 
draw  upon  it  the  hostilities  of  the  rest  of  the  tribe  of  Koreish. 
Mahomet  was  keenly  sensible  of  the  rancorous  opposition  of 
this  uncle,  which  he  attributed  to  the  instigations  of  his  wife, 
0mm  Jemil.  He  especially  deplored  it,  as  he  saw  that  it 
affected  the  happiness  of  his  daughter  Rokaia,  whose  inclina 
tion  to  his  doctrines  brought  on  her  the  reproaches  of  her 
husband  and  his  family. 

These  and  other  causes  of  solicitude  preyed  upon  his 
spirits,  and  increased  the  perturbation  of  his  mind.     He  be 


66  MAHOMET  AND  HIS  SUCCESSORS. 


came  worn  and  haggard,  and  subject  more  and  more  to  fits  of 
abstraction.  Those  of  his  relatives  who  were  attached  to  him, 
noticed  his  altered  mien,  and  dreaded  an  attack  of  illness ; 
others  scoffingly  accused  him  of  mental  hallucination*,  and 
the  foremost  among  these  scoffers  was  his  uncle's  wife,  Omm 
Jemil,  the  sister  of  Abu  Sofian. 

The  result  of  this  disordered  state  of  mind  and  body  was 
another  vision,  or  revelation,  commanding  him  to  "  arise,  preach, 
and  magnify  the  Lord."  He  was  now  to  announce,  publicly 
and  boldly,  his  doctrines,  beginning  with  his  kindred  and 
tribe.  Accordingly,  in  the  fourth  year  of  what  is  called  his 
mission,  he  summoned  all  the  Koreishites  of  the  line  of  Has- 
chem  to  meet  him  on  the  hill  of  Safa,  in  the  vicinity  of  Mecca, 
when  he  would  unfold  matters  important  to  their  welfare. 
They  assembled  there,  accordingly,  and  among  them  came 
Mahomet's  hostile  uncle  Abu  Lahab,  and  with  him  his  scoffing 
wife,  Omm  Jemil,  Scarce  had  the  prophet  begun  to  discourse 
of  his  mission,  and  to  impart  his  revelations,  when  Abu  Lahab 
started  up  in  a  rage,  reviled  him  for  calling  them  together  on 
so  idle  an  errand,  and  catching  up  a  stone,  would  have  hurled 
it  at  him.  Mahomet  turned  upon  him  a  withering  look ; 
cursed  the  hand  thus  raised  in  menace,  and  predicted  his  doom 
to  the  fire  of  Jehennam  ;  with  the  assurance  that  his  wife,  Omm 
Jemil,  would  bear  the  bundle  of  thorns  with  which  the  fire 
would  be  kindled. 

The  assembly  broke  up  in  confusion.     Abu  Lahab  and  his 


SECOND  ASSEMBLAGE  OF  THE  HASCHEMITES.       67 


wife,  exasperated  at  the  curse  dealt  out  to  tliem,  compelled 
their  son,  Otha,  to  repudiate  his  wife,  Rokaia,  and  sent  her 
back  weeping  to  Mahomet.  She  was  soon  indemnified,  how- 
ever, by  having  a  husband  of  the  true  faith,  being  eagerly 
taken  to  wife  by  Mahomet's  zealous  disciple,  Othman  Ibn 
Affan. 

Nothing  discouraged  by  the  failure  of  his  first  attempt, 
Mahomet  called  a  second  meeting  of  the  Ilaschomites  at  his 
own  house,  where,  having  regaled  them  with  the  flesh  of  a 
lamb,  and  given  them  milk  to  drink,  he  stood  forth  and  an- 
nounced, at  full  length,  his  revelat'ons  received  from  heaven, 
and  the  divine  command  to  impart  them  to  those  of  his  imme- 
diate line. 

"  Oh  children  of  Abd  al  Motalleb,"  cried  he,  with  enthusi- 
asm, "  to  you,  of  all  men,  has  Allah  vouchsafed  these  most 
precious  gifts.  In  his  name  I  offer  you  the  blessings  of  this 
world,  and  endless  joys  hereafter.  Who  among  you  will  share 
the  burden  of  my  offer.  Who  will  be  my  brother :  my  lieu- 
tenant, my  vizier  ?" 

All  remained  silent ;  some  wondering ;  others  smiling 
with  incredulity  and  derision.  At  length  Ali,  starting  up 
with  youthful  zeal,  offered  himself  to  the  service  of  the  pro- 
phet, though  modestly  acknowledging  his  youth  and  physical 
weakness.*     Mahomet  threw  his  arms   round   the  generous 

*  By  an  error  of  translators,  Ali  is  made  to  accompany  his  offer  of  ad- 
hesion by  an  extravagant  threat  against  all  who  should  oppose  Mahomet. 


MAHOMET  AND  HIS  SUCCESSORS. 


youthj  and  pressed  liim  to  his  bosom.  '•  Behold  my  brother, 
my  vizier,  my  vicegerent,"  exclaimed  he  ;  "let  all  listen  to  his 
words,  and  obey  him." 

The  outbreak  of  such  a  strij^ling  as  Ali,  however,  was 
answered  by  a  scornful  burst  of  laughter  of  the  Koreishites ; 
who  taunted  Abu  Taleb,  the  father  of  the  youthful  proselyte, 
with  having  to  bow  down  before  his  son,  and  yield  him  obe- 
dience. 

But  though  the  doctrines  of  Mahomet  were  thus  ungra- 
ciously received  by  his  kindred  and  friends,  they  found  favor 
among  the  people  at  large,  especially  among  the  women,  who 
are  ever  prone  to  befriend  a  persecuted  cause.  Many  of  the 
Jews,  also,  followed  him  for  a  time,  but  when  they  found  that 
he  permitted  his  disciples  to  eat  the  flesh  of  the  camel,  and  of 
other  animals  forbidden  by  their  law,  they  drew  back  and 
rejected  his  religion  as  unclean. 

Mahomet  now  threw  oif  all  reserve,  or  rather  was  inspired 
with  increasing  enthusiasm,  and  went  about  openly  and  earn- 
estly proclaiming  his  doctrines,  and  giving  himself  out  as  a 
prophet,  sent  by  God  to  put  an  end  to  idolatr}^,  and  to  miti- 
gate the  rigor  of  the  Jewish  and  the  Christian  law.  The 
hills  of  Safa  and  Kubeis,  sanctified  by  traditipus  concerning 
Hagar  and  Ishmael,  were  his  favorite  places  of  preaching,  and 
Mount  Hara  was  his  Sinai,  whither  he  retired  occasionally,  in 
fits  of  excitement  and  enthusiasm,  to  return  from  its  solitary 
cave  with  fresh  revelations  of  the  Koran. 


CHRISTIAN  PORTENTS.  G9 


The  good  old  Christian  writers,  on  treating  of  the  advent 
of  one  whom  they  denounce  as  the  Arab  enemy  of  the  church, 
make  superstitious  record  of  divers  prodigies  which  occurred, 
about  this  time,  awful  forerunners  of  the  troubles  about  to 
agitate  the  world.  In  Constantinople,  at  that  time  the  seat 
of  Christian  empire,  were  several  monstrous  births  and  prodi 
gious  apparitions,  which  struck  dismay  into  the  hearts  of  all 
beholders.  In  certain  religious  processions  in  that  neighbor- 
hood, the  crosses  on  a  sudden  moved  of  themselves,  and  were 
violently  agitated,  causing  astonishment  and  terror.  The  Nile, 
too,  that  ancient  mother  of  wonders,  gave  birth  to  two  hideous 
forms,  seemingly  man  and  woman,  which  rose  out  of  its  waters, 
gazed  about  them  for  a  time  with  terrific  aspect,  and  sank 
again  beneath  the  waves.  For  a  whole  day  the  sun  appeared 
to  be  diminished  to  one-third  of  its  usual  size,  shedding  pale 
and  baleful  rays.  During  a  moonless  night  a  furnace  light 
glowed  throughout  the  heavens,  and  bloody  lances  glittered  in 
the  sky. 

All  these,  and  sundry  other  like  marvels,  were  interpreted 
into  signs  of  coming  troubles.  The  ancient  servants  of  God 
shook  their  heads  mournfully,  predicting  the  reign  of  anti- 
Christ  at  hand  ;  with  vehement  persecution  of  the  Christian 
faith,  and  great  desolation  of  the  churches  ;  and  to  such  holy 
men  who  have  passed  through  the  trials  and  troubles  of  the 
faith,  adds  the  venerable  Padre  Jayme  Bleda,  it  is  given  to 
understand  and  explain  these  mysterious  portents,  which  fore- 


70  MAHOMET  AND  HIS   SUCCESSORS. 


run  disasters  of  the  church ;  even  as  it  is  given  to  ancient 
mariners  to  read  in  the  signs  of  the  air,  the  heavens  and  the 
deep,  the  coming  tempest  which  is  to  overwhelm  their  bark. 

Many  of  these  sainted  men  were  gathered  to  glory  before 
the  completion  of  their  prophecies.  There,  seated  securely  in 
the  empyreal  heavens,  they  may  have  looked  down  with  com- 
passion upon  the  troubles  of  the  Christian  world  ;  as  men  on 
the  serene  heights  of  mountains  look  down  upon  the  tempests 
which  sweep  the  earth  and  sea,  wrecking  tall  ships,  and  rend- 
ing lofty  towers. 


OUTLINES  OF  MAHOMETANISM.  71 


CHAPTER  VIII. 

Outlines  of  the  Mahometan  Faith. 

Though  it  is  not  intended  in  this  place  to  go  fully  into  tho 
doctrines  promulgated  by  Mahomet,  yet  it  is  important  to  the 
right  appreciation  of  his  character  and  conduct,  and  of  the 
events  and  circumstances  set  forth  in  the  following  narrative, 
to  give  their  main  features. 

It  must  be  particularly  borne  in  mind,  that  Mahomet  did 
not  profess  to  set  up  a  new  religion  ;  but  to  restore  that  de- 
rived in  the  earliest  times,  from  God  himself  "  We  follow,"  says 
the  Koran,  "  the  religion  of  Abraham  the  orthodox,  who  was  no 
idolater  We  believe  in  God  and  that  which  hath  been  sent 
down  to  us,  and  that  which  hath  been  sent  down  unto  Abra- 
ham and  Ishmael.  and  Isaac  and  Jacob  and  the  tribes,  and  that 
which  was  delivered  unto  Moses  and  Jesus,  and  that  which 
was  delivered  unto  the  prophets  from  the  Lord :  we  make  no 
distinction  between  any  of  them,  and  to  God  we  are  resigned."* 

*  Koran,  chap.  ii. 


T2  MAHOMET  AND   HIS   SUCCESSORS. 


The  Koran,*  wliicli  was  the  great  book  of  his  faith,  was 
delivered  in  portions  from  time  to  time,  according  to  the  ex- 
citement of  his  feelings,  or  the  exigency  of  circumstances.  It 
was  not  given  as  his  own  work,  hut  as  a  divine  revelation  ;  as 
the  very  words  of  God.  The  Deity  is  supposed  to  speak  in 
every  instance.  "  We  have  sent  thee  down  the  book  of  truth, 
confirming  the  scripture  which  was  revealed  before  it,  and  pre- 
serving the  same  in  its  purity."! 

The  law  of  Moses,  it  was  said,  had  for  a  time  been  the  guide 
and  rule  of  human  conduct.  At  the  coming  of  Jesus  Christ 
it  was  superseded  by  the  Gospel ;  both  were  now  to  give  place 
to  the  Koran,  which  was  more  full  and  explicit  than  the  pre- 
ceding codes,  and  intended  to  reform  the  abuses  which  had 
crept  into  them  through  the  negligence  or  the  corruptions  of 
their  professors.  It  was  the  completion  of  the  law ;  after  it 
there  would  be  no  more  divine  revelations.  Mahomet  was 
the  last,  as  he  was  the  greatest,  of  the  line  of  prophets  sent 
to  make  known  the  will  of  God. 

The  unity  of  God  was  the  corner  stone  of  this  reformed 
religion.  "  There  is  no  God  but  God,"  was  its  leading  dogma. 
Hence,  it  received  the  name  of   the  religion  of  Islam.J  an 

*  Derived  from  the  Arabic  word  Kora,  to  read  or  teach. 

t  Koran,  eh.  v. 

X  Some  Etymologists  derive  Islam  from  Salem  or  Aslama,  which  signi- 
fies salvation.  The  Christians  form  from  it  the  term  Islamism,  and  the 
Jews  have  varied  it  into  Ismailism,  which  they  intend  as  a  reproach,  and 
an  allusion  to  the  origin  of  the  Arabs  as  descendants  of  Ishmael, 


OUTLINES  OF  MAHOMETANISM.  73 


Arabian  Tvordj  implying  submission  to  Grod.  To  this  leading 
dogma,  was  added,  "  Mahomet  is  the  prophet  of  God ;"  an 
addition  authorized,  as  it  was  maintained,  by  the  divine  annun- 
ciation, and  important  to  procure  a  ready  acceptation  of  his 
revelations. 

Beside  the  unity  of  God,  a  belief  was  inculcated  in  his 
angels  or  ministering  spirits ;  in  his  prophets ;  in  the  resur- 
rection of  the  body  ;  in  the  last  judgment  and  a  future  state 
of  rewards  and  punishments,  and  in  predestination.  Much  of 
the  Koran  may  be  traced  to  the  Bible,  the  Mishnu  and  the 
Talmud  of  the  Jews,*  especially  its  wild  though  often  beauti- 
"lil  traditions  concerning  the  angels,  the  prophets,  the  patri- 
archs, and  the  good  and  evil  genii.     He  had  at  an  early  age 

From  Islam  the  Arabians  drew  the  terms  Moslem  or  Muslem,  and 
Musulman,  a  professor  of  the  faith  of  Islam.  These  terms  are  in  the  sin- 
gular number  and  make  Musliman  in  the  dual,  and  Muslimen  in  the  plural. 
The  French  and  some  other  nations  follow  the  idioms  of  their  own  lan- 
guages in  adopting  or  translating  the  Arabic  terms,  and  form  the  plural  by 
the  addition  of  the  letter  s ;  writing  Musulman  and  Musulmans.  A  few 
English  writers,  of  whom  Gibbon  is  the  chief,  have  imitated  them,  imagin- 
ing that  they  were  following  the  Arabian  usage.  Most  English  authors, 
however,  follow  the  idiom  of  their  own  language,  writing  Moslem  and 
Moslems,  Musulman  and  Musulmen  ;  this  usage  is  also  the  more  harmo- 
nious. 

«  The  Mishnu  of  the  Jews  like  the  Sonna  of  the  Mahometans,  is  a  col- 
lection of  traditions  forming  the  Oral  law.  It  was  compiled  in  the  second 
century  by  Judah  Hakkodish,  a  learned  Jewish  Rabbi,  during  the  reign  of 
Antoninus  Pius,  the  Roman  Emperor. 

The  Jerusalem  Talmud  and  the  Babylonish  Talmud,  are  both  coramea- 
VOL.  I.  4 


74  MAHOMET  AND  HIS   SUCCESSORS. 


imbibed  a  reverence  for  the  Jewish  faith,  his  mother,  it  is 
suggested,  having  been  of  that  religion. 

The  system  laid  down  in  the  Koran,  however,  was  essen- 
tially founded  on  the  Christian  doctrines  inculcated  in  the 
New  Testament ;  as  they  had  been  expounded  to  him  by  tho 
Christian  sectarians  of  Arabia.  Our  Saviour  was  to  bo  held 
in  the  highest  reverence  as  an  inspired  prophet,  the  greatest 
that  had  been  sent  before  the  time  of  Mahomet,  to  reform  the 
law ;  but  all  idea  of  his  divinity  was  rejected  as  impious,  and 
the  doctrine  of  the  Trinity  was  denounced  as  an  outrage  on 
the  unity  of  God.  Both  were  pronounced  errors  and  inter- 
polations of  the  expounders  ;  and  this,  it  will  be  observed, 
was  the  opinion  of  some  of  the  Arabian  sects  of  Chris- 
tians. 

The  worship  of  saints  and  the  introduction  of  images  and 
paintings  representing  them,  were  condemned  as  idolatrous 
lapses  from  the  pure  faith  of  Christ,  and  such,  we  have 
already  observed,  were  the  tenets  of  the  Nestorians  with 
whom  Mahomet  is  known  to  have  had  much  communication. 

All  pictures  representing  living  things  were  prohibited, 
Mahomet  used  to  say,  that  the  angels  would  not  enter  a  houso 
in  which  there  were  such  pictures,  and  that  those  who  made 

taries  on  the  Mishnu.  The  former  was  compiled  at  Jerusalem,  about  three 
hxmdred  years  after  Clu-ist,  and  the  latter  in  Babylonia,  about  two  centuries 
later.  The  Mishnu  is  the  most  ancient  record  possessed  by  the  Jews 
esccpt  the  Bible. 


OUTLINES  OF  MAHOMETANISM. 


tliem  would  be  sentenced  in  the  next  world,  to  find  souls  for 
them,  or  be  punished. 

Most  of  the  benignant  precepts  of  our  Saviour  were  incor- 
porated in  the  Koran.  Frecjuent  alms-giving  was  enjoined  as 
an  imperative  duty,  and  the  immutable  law  of  right  and 
wrong,  "  Do  unto  another,  as  thou  wouldst  he  should  do  unto 
thee,"  was  given  for  the  moral  conduct  of  the  faithful. 

"  Deal  not  unjustly  with  others,"  says  the  Koran,  -•  and  ye 
shall  not  be  dealt  with  unjustly.  If  there  be  any  debtor  under 
a  difficulty  of  paying  his  debt,  let  his  creditor  wait  iintil  it  be 
easy  for  him  to  do  it ;  but  if  he  remit  it  in  alms,  it  will  be 
better  for  him." 

Mahomet  inculcated  a  noble  fairness  and  sincerity  in 
dealing.  '•  Oh  merchants  !"  would  he  say,  "  falsehood  and 
deception  are  apt  to  prevail  in  traffic,  purify  it  therefore  with 
alms  ;  give  something  in  charity  as  an  atonement ;  for  God 
is  incensed  by  deceit  in  dealing,  but  charity  appeases  his 
anger.  He  who  sells  a  defective  thing,  concealing  its  defect, 
will  provoke  the  anger  of  God  and  the  curses  of  the  angels. 

"  Take  not  advantage  of  the  necessities  of  another  to  buy 
things  at  a  sacrifice  ;  rather  relieve  his  indigence. 

"  Feed  the  hungry  ;  visit  the  sick,  and  free  the  captive  if 
confined  unjustly. 

"  Look  not  scornfully  upon  thy  fellow  man  ;  neither  walk 
the  earth  with  insolence  ;  for  God  loveth  not  the  arrogant 
and  vainglorious.     Be  niDdoratc  in  th^^  pace,  and  speak  with 


76  MAHOMET  AND  HIS  SUCCESSORS. 


a  moderate  tone  ;  for  the  most  ungrateful  of  all  voices,  is  the 
voice  of  asses."* 

Idolatry  of  all  kinds  was  strictly  forbidden  ;  indeed  it  was 
what  Mahomet  held  in  most  abhorrence.  Many  of  the  reli- 
gious usages,  however,  prevalent  since  time  immemorial  among 
the  Arabs,  to  which  he  had  been  accustomed  from  infancy,  and 
which  were  not  incompatible  with  the  doctrine  of  the  unity  of 
God,  were  still  retained.  Such  was  the  pilgrimage  to  Mecca, 
including  all  the  rites  connected  with  the  Caaba,  the  well  of 
Zem  Zem,  and  other  sacred  places  in  the  vicinity  ;  apart  from 
any  worship  of  the  idols  by  which  they  had  been  profaned. 

*  The  following  wor^s  of  Mahomet,  treasured  up  by  one  of  nis  disciples, 
appear  to  have  been  suggested  by  a  passage  in  Matthew  xxv.  35-45  : 

"  Verily,  God  will  say  at  the  day  of  resurrection,  *  Oh  sons  of  Adam !  I 
was  sick,  and  ye  did  not  visit  me.'  Then  they  will  say,  *  How  could  we 
visit  thee  ?  for  thou  art  the  Lord  of  the  universe,  and  art  free  from  sickness.' 
And  God  will  reply,  '  Knew  ye  not  that  such  a  one  of  my  servants  was 
sick,  and  ye  did  not  visit  him  1  Had  you  visited  that  servant,  it  would 
have  been  counted  to  you  as  righteousness.'  And  God  will  say,  '  Oh  sons 
of  Adam !  I  asked  you  for  food,  and  ye  gave  it  me  not."  And  the  sons  of 
Adam  will  say,  '  How  could  we  give  thee  food,  seeing  thou  art  the  sus- 
tainer  of  the  universe,  and  art  free  from  hunger  V  And  God  will  say,  *  Such 
a  one  of  my  servants  asked  you  for  bread,  and  ye  refused  it.  Had  you  given 
him  to  eat,  ye  would  have  received  your  reward  from  me.'  And  God  will 
say,  '  Oh  sons  of  Adam,  I  asked  you  for  water,  and  ye  gave  it  me  not.' 
They  will  reply,  '  Oh,  our  supporter  !  How  could  we  give  thee  water,  see- 
ing thou  art  the  sustainer  of  the  universe,  and  not  subject  to  thirst  V  And 
God  will  say,  *  Such  a  one  of  my  servants  asked  you  for  water,  and  3'e 
did  not  give  it  to  him.  Had  ye  done  so,  ye  would  have  received  your 
reward  from  me.'  " 


OUTLINES  OF  MAHOMETANISM.  77 


The  old  Arabian  rite  of  prayer,  accompanied  or  rather 
preceded  by  ablution,  was  still  continued.  Prayers  indeed 
were  enjoined  at  certain  hours  of  the  day  and  night ;  they 
were  simple  in  form  and  phrase,  addressed  directly  to  the 
Deity  with  certain  inflexions,  or  at  times  a  total  prostration 
of  the  body,  and  with  the  face  turned  towards  the  Kebla,  or 
point  of  adoration. 

At  the  end  of  each  prayer,  the  following  verse  from  the 
second  chapter  of  the  Koran  was  recited.  It  is  said  to  have 
great  beauty  in  the  original  Arabic,  and  is  engraved  on  gold  and 
silver  ornaments,  and  on  precious  stones  worn  as  amulets. 
'•  God  !  There  is  no  God  but  He,  the  living,  the  ever  living ; 
he  sleepeth  not,  neither  doth  he  slumber.  To  him  belongeth 
the  heavens,  and  the  earth,  and  all  that  they  contain.  Who 
shall  intercede  with  him  unless  by  his  permission?  He 
knoweth  the  past  and  the  future,  but  no  one  can  comprehend 
any  thing  of  his  knowledge  but  that  which  he  revealeth.  His 
sway  extendeth  over  the  heavens  and  the  earth,  and  to  sustain 
them  both  is  no  burthen  to  him.  He  is  the  High,  the 
Mighty  !" 

Mahomet  was  strenuous  in  enforcing  the  importance  and 
efficacy  of  prayer.  "Angels,"  said  he,  "  come  among  you  both 
by  night  and  day ;  after  which  those  of  the  night  ascend  to 
heaven,  and  God  asks  them  how  they  left  his  creatures.  We 
found  them,  say  they,  at  their  prayers,  and  we  left  them  at 
their  prayers." 


78  MAHOMET  AND  HIS   SUCCESSORS. 

The  doctrines  in  the  Koran  respecting  the  resurrection 
and  final  judgment,  were  in  some  respects  similar  to  those 
of  the  Christian  religion,  hut  were  mixed  up  with  wild 
notions  derived  from  other  sources  ;  while  the  joys  of  the 
Moslem  heaven,  though  partly  spiritual,  were  clogged  and 
debased  by  the  sensualities  of  earth,  and  infinitely  below  tho 
ineffable  purity  and  spiritual  blessedness  of  the  heaven  pro- 
mised by  our  Saviour. 

Nevertheless,  the  description  of  the  last  day,  as  contained 
in  the  eighty-first  chapter  of  the  Koran,  and  which  must  have 
been  given  by  Mahomet  at  the  outset  of  his  mission  at 
Mecca,  as  one  of  the  first  of  his  revelations,  partakes  of  sub- 
limity. 

"  In  the  name  of  the  all  merciful  God  !  a  day  shall  come 
when  the  sun  will  be  shrouded,  and  the  stars  will  fall  from  the 
heavens. 

"  When  the  camels  about  to  foal  will  be  neglected,  and 
wild  beasts  will  herd  together  through  fear. 

"  When  the  waves  of  the  ocean  will  boil,  and  the  souls  of 
the  dead  again  be  united  to  the  bodies. 

"  When  the  female  infant  that  has  been  buried  alive  will 
aemand,  for  what  crime  was  I  sacrificed?  and  the  eternal 
books  will  be  laid  open. 

"  When  the  heavens  will  pass  away  like  a  scroll,  and  hell 
will  burn  fiercely ;  and  the  joys  of  paradise  will  be  made 
manifest. 


OUTLINES  OF  MAHOMETANISM.  79 


"  On  that  day  shall  every  soul  make  known  that  which  it 
hath  performed. 

"  Verily.  I  swear  to  you  by  the  stars  which  move  swiftly 
and  are  lost  in  the  brightness  of  the  sun,  and  by  the  darkness 
of  the  night,  and  by  the  dawning  of  the  day,  these  are  not 
the  words  of  an  evil  spirit,  but  of  an  angel  of  dignity  and 
power,  who  possesses  the  confidence  of  Allah,  and  is  revered 
by  the  angels  under  his  command.  Neither  is  your  compan 
ion,  Mahomet,  distracted.  He  beheld  the  celestial  messenger 
in  the  light  of  the  clear  horizon,  and  the  words  revealed  to 
him  are  intended  as  an  admonition  unto  all  creatures." 

Note. — To  exhibit  the  perplexed  maze  of  controversial  doctrines  from 
which  Mahomet  had  to  acquire  his  notions  of  the  Christian  faith,  we  sub- 
join the  leading  points  of  the  jarring  sects  of  oriental  Christians  alluded  to 
in  the  foregoing  article  ;  all  of  which  have  been  pronounced  heretical  or 
schismatic. 

The  Sabellians,  so  called  from  Sabellius,  a  Libyan  priest  of  the  tliird 
century,  believed  in  the  unity  of  God,  and  that  the  Trinity  expressed  but 
three  different  states  or  relations,  Father,  Son,  and  Holy  Ghost,  all  forming 
but  one  substance,  as  a  man  consists  of  body  and  soul. 

The  Arians,  from  Arius,  an  ecclesiastic  of  Alexandria  in  the  fourth  cen- 
tury, affirmed  Christ  to  be  the  Son  of  God,  but  distinct  from  him  and  infe 
rior  to  him,  and  denied  the  Holy  Ghost  to  be  God. 

The  Nestorians,  from  N^storius,  Bishop  of  Constantinople  in  the  fifth 
century,  maintained  that  Christ  had  two  distinct  natures,  divine  and  human  ; 
that  Mary  was  only  his  mother,  and  Jesus  a  man,  and  that  it  was  an  abomi- 
nation to  style  her,  as  was  the  custom  of  the  church,  the  Mother  of  God. 

The  Monophysites  maintained  the  single  nature  of  Christ,  as  their  name 
betokens.  They  affirmed  that  he  was  combined  of  God  and  man,  so  min» 
gled  and  united  as  to  form  but  one  nature. 


80  MAHOMET  AND  HIS  SUCCESSORS. 


The  Eutychiar.s,  from  Eutyches,  abbot  of  a  convent  in  Constantinople 
in  the  fifth  century,  were  a  branch  of  the  Monophysites,  expressly  opposed 
to  the  Nestorians.  They  denied  the  double  nature  of  Christ,  declaring 
that  he  was  entirely  God  previous  to  the  incarnation,  and  entirely  man  du- 
ring the  incarnation. 

The  Jacobites,  from  Jacobus,  bishop  of  Edessa,  in  SjTia,  in  the  sixth 
century,  were  a  very  numerous  branch  of  the  Monophysites,  varying  but 
little  from  the  Eutychians.  Most  of  the  Christian  tribes  of  Arabs  were 
Jacobites. 

The  Mariamites,  or  worshippers  of  Mary,  regarded  the  Trinity  as  con- 
Bisting  of  God  the  Father,  God  the  Son,  and  God  the  Virgin  Mary. 

The  Collyridians  were  a  sect  of  Arabian  Christians,  composed  chiefly 
of  females.  They  worshipped  the  Virgin  Mary  as  possessed  of  divinity 
and  made  offerings  to  her  of  a  twisted  cake,  called  collyris,  whence  they 
derived  their  name. 

The  Nazaraeans,  or  Nazarenes,  were  a  sect  of  Jewish  Christians,  who 
considered  Christ  as  the  Messiah,  as  born  of  a  Virgin  by  the  Holy  Ghost, 
and  as  possessing  something  of  a  divine  nature  ;  but  they  conformed  in  all 
other  respects  to  the  rites  and  ceremonies  of  the  Mosaic  law. 

The  Ebionites,  from  Ebion,  a  converted  Jew,  who  lived  in  the  first  cen- 
tury, were  also  a  sect  of  judaizing  Christians,  little  differing  from  the  Naza- 
raeans. They  believed  Christ  to  be  a  pure  man,  the  greatest  of  the  prophets, 
but  denied  that  he  had  any  existence  previous  to  being  born  of  the  Virgin 
Mary.  This  sect,  as  well  as  that  of  the  Nazaraeans,  had  many  adherents 
in  Arabia. 

Many  other  sects  might  be  enumerated,  such  as  the  Corinthians,  Maro- 
nites,  and  Marcionites,  who  took  their  names  from  learned  and  zealous 
leaders  ;  and  the  Docetes  and  Gnostics,  who  were  subdivided  into  various 
sects  of  subtle  enthusiasts.  Some  of  these  asserted  the  immaculate  purity 
of  the  Virgin  Mary,  affirming  that  her  conception  and  delivery  were  effected 
'like  the  transmission  of  the  rays  of  light  through  a  pane  of  glass,  without 
impairing  her  virginity  ;  an  opinion  still  maintained  strenuously  in  substance 
by  Spanish  Catholics, 


OUTLINES  OF  MAHOMETANISM.  81 


Most  of  the  Docetes  asserted  that  Jesus  Christ  was  of  a  nature  entirely 
divine  ;  that  a  phantom,  a  mere  form  without  substance,  was  crucified  by 
the  deluded  Jews,  and  that  the  crucifixion  and  resurrection  were  deceptive 
mystical  exhibitions  at  Jerusalem  for  the  benefit  of  the  human  race. 

The  Carpocratians,  Basilidians,  and  Valentinians,  named  after  tlu-ee 
Egyptian  controversialists,  contended  that  Jesus  Christ  was  merely  a  wise 
dnd  virtuous  mortal,  the  son  of  Joseph  and  Mary,  selected  by  God  to  reform 
and  instruct  mankind  ;  but  that  a  divine  nature  was  imparted  to  him  at  the 
maturity  of  his  age,  and  period  of  his  baptism,  by  St.  John,  The  former 
part  of  this  creed,  which  is  that  of  the  Ebionites,  has  been  revived,  and  is 
professed  by  some  of  the  Unitarian  Christians,  a  numerous  and  increasing 
sect  of  Protestants  of  the  present  day. 

It  is  sufficient  to  glance  at  these  dissensions,  which  we  have  not  arranged 
in  chronological  order,  but  which  convulsed  the  eariy  Claristian  church,  and 
continued  to  prevail  at  the  era  of  jVIahomet,  to  acquit  him  of  any  charge 
of  conscious  blasphemy  in  the  opinions  he  inculcated  concerning  the  naturo 
and  mission  of  our  Saviour. 


4»  - 


8S  MAHOMET  AND  HIS   SUCCESSORS. 


CHAPTER  IX. 

Ridicule  cast  on  Mahomet  and  his  doctrines. — Demand  for  miracles.— Coiv 
duct  of  Abu  Taleb.— Violence  of  the  Koreishites.— Mahomet's  daughter 
Rokaia,  with  her  uncle  Othman,  and  a  number  of  disciples  take  refuge 
in  Abyssinia, — Mahomet  in  the  house  of  Orkhara. — Hostility  of  Abu 
Jahl ;  his  punishment. 

The  greatest  difficulty  with  wliich  Mahomet  had  to  contend  at 
the  outset  of  his  prophetic  career,  was  the  ridicule  of  his  oppo- 
nents. Those  who  had  known  him  from  his  infancy — ^who  had 
seen  him  a  boy  about  the  streets  of  Mecca ;  and  afterwards 
occupied  in  all  the  ordinary  concerns  of  life,  scoffed  at  his 
assumption  of  the  apostolic  character.  They  pointed  with  a 
sneer  at  him  as  he  passed,  exclaiming,  "  Behold  the  grandson 
of  Abd  al  Motalleb,  who  pretends  to  know  what  is  going  on 
in  heayen  !"  Some  who  had  witnessed  his  fits  of  mental  excite- 
ment and  ecstasy,  considered  him  insane  ;  others  declared  that 
he  was  possessed  with  a  devil,  and  some  charged  him  with  sor- 
cery and  magic. 

"When  he  walked  the  streets  he  was  subject  to  those  jeers, 
and  taunts,  and  insults  which  the  vulgar  are  apt  to  vent  upon 


AMRU  THE  POET.  83 

men  of  eccentric  conduct  and  unsettled  mind.  If  lie  attempted 
to  preach,  his  voice  was  drowned  by  discordant  noises  and 
ribald  songs :  nay,  dirt  was  thrown  upon  him  when  he  was 
praying  in  the  Caaba. 

Nor  was  it  the  vulgar  and  ignorant  alone  who  thus  insulted 
him.  One  of  his  most  redoubtable  assailants  was  a  youth 
named  Amru  ;  and  as  he  subsequently  made  a  distinguished 
figure  in  Mahometan  history,  we  would  impress  the  circum- 
stances of  this,  his  first  appearance,  upon  the  mind  of  the 
reader.  He  was  the  son  of  a  courtezan  of  Mecca ;  who  seems 
to  have  rivalled  in  fascination  the  Phrynes  and  Aspasias  of 
Greece,  and  to  have  numbered  some  of  the  noblest  of  the  land 
among  her  lovers.  When  she  gave  birth  to  this  child,  she 
mentioned  several  of  the  tribe  of  Koreish  who  had  equal 
claims  to  the  paternity.  The  infant  was  declared  to  have 
most  resemblance  to  Aass,  the  oldest  of  her  admirers,  whence, 
in  addition  to  his  name  of  Amru,  he  received  the  designation 
of  Ibn  al  Aass,  the  son  of  Aass. 

Nature  had  lavished  her  choicest  gifts  upon  this  natural 
child,  as  if  to  atone  for  the  blemish  of  his  birth.  Though 
young,  he  was  already  one  of  the  most  popular  poets  of  Ara- 
bia, and  equally  distinguished  for  the  pungency  of  his  satirical 
cfi'usions  and  the  captivating  sweetness  of  his  serious  lays. 

When  Mahomet  first  announced  his  mission,  this  youth 
assailed  him  with  lampoons  and  humorous  madrigals  ;  which, 
falling  in  with  the  poetic  taste  of  the  Arabs,  were  widely  cir^ 


84  MAHOMET  AND  HIS   SUCCESSORS. 


culatedj  and  proved  greater  imijedimeuts  to  the  growth  of 
Islamism  than  the  bitterest  persecution. 

Those  who  were  more  serious  in  their  opposition  demanded 
of  Mahomet  supernatural  proofs  of  what  he  asserted.  '-  Mases 
and  Jesus,  and  the  rest  of  the  prophets,"  said  they,  '•  wrought 
miracles  to  prove  the  divinity  of  their  missions.  If  thou  art 
indeed  a  prophet,  greater  than  they,  work  the  like  miracles.'^ 

The  reply  of  Mahomet  may  be  gathered  from  his  own 
words  in  the  Koran.  '•  What  greater  miracle  could  they  have 
than  the  Koran  itself:  a  book  revealed  by  means  of  an  unlet- 
tered man ;  so  elevated  in  language,  so  incontrovertible  in 
argument,  that  the  united  skill  of  men  and  devils  could  com* 
pose  nothing  comparable.  What  greater  proof  could  there  be 
that  it  came  from  none  but  God  himself?  The  Koran  itself 
is  a  miracle." 

They  demanded,  however,  more  palpable  evidence ;  mira- 
cles addressed  to  the  senses  ;  that  he  should  cause  the  dumb 
to  speak,  the  deaf  to  hear,  the  blind  to  see,  the  dead  to  rise  ; 
or  that  he  should  work  changes  in  the  face  of  nature  ;  cause 
fountains  to  gush  forth  ;  change  a  sterile  place  into  a  garden, 
with  palm-trees,  and  vines,  and  running  streams  ;  cause  a  pal- 
ace of  gold  to  rise,  decked  with  jewels  and  precious  stones ; 
or  ascend  by  a  ladder  into  heaven  in  their  presence.  Or,  if 
the  Koran  did  indeed,  as  he  affirmed,  come  down  from  heaven ; 
that  they  might  see  ii  as  it  descended,  or  behold  the  angel  who 
brought  it ;  and  then  they  would  believe. 


A  DEMAND  FOR  MIRACLES. 


Mahomet  replied  sometimes  by  arguments,  sometimes  by 
denunciations.  He  claimed  to  be  nothing  more  than  a  man 
sent  by  God  as  an  apostle.  Had  angels,  said  he,  walked  famil- 
iarly on  earth,  an  angel  had  assuredly  been  sent  on  this 
mission  ;  but  woful  had  been  the  case  of  those  who,  as  in 
the  present  instance,  doubted  his  word.  They  would  not 
haye  been  able,  as  with  me,  to  argue,  and  dispute,  and  take 
time  to  be  convinced  ;  their  perdition  would  have  been  instan- 
taneous. '•  God,"  added  he,  "  needs  no  angel  to  enforce  my 
mission.  He  is  a  sufficient  witness  between  you  and  me. 
Those  whom  he  shall  dispose  to  be  convinced,  will  truly  be- 
lieve ;  those  whom  he  shall  permit  to  remain  in  error,  will  find 
none  to  help  their  unbelief  On  the  day  of  resurrection  they 
will  appear  blind,  and  deaf,  and  dumb,  and  grovelling  on  their 
faces.  Their  abode  will  be  in  the  eternal  flames  of  Jehennam. 
Such  will  be  the  reward  of  their  unbelief. 

"  You  insist  on  miracles.  God  gave  to  Moses  the  power  of 
working  miracles.  What  was  the  consequence?  Pharaoh 
disregarded  his  miracles,  accused  him  of  sorcery,  and  sought 
to  drive  him  and  his  people  from  the  land  ;  but  Pharaoh  was 
drowned,  and  with  him  all  his  host.  Would  ye  tempt  God  to 
miracles,  and  risk  the  punishment  of  Pharaoh  ?" 

It  is  recorded  by  Al  Maalem,  an  Arabian  writer,  that  some 
of  Mahomet's  disciples  at  one  time  joined  with  the  multitude 
in  this  cry  for  miracles,  and  besought  him  to  prove,  at  once, 
the  divinity  of  his  mission,  by  turning  the  hill  of  Safa  into 


86  MAHOMET  AND  HIS  SUCCESSORS. 


gold.  Being  thus  closely  urged,  he  betook  himself  to  prayer , 
and  having  finished,  assured  his  followers  that  the  angel  Ga- 
briel had  appeared  to  him,  and  informed  him  that,  should  God 
grant  his  prayer,  and  work  the  desired  miracle,  all  who  disbe- 
lieved it  would  be  exterminated.  In  pity  to  the  multitude, 
therefore,  who  appeared  to  be  a  stiff-necked  generation,  he 
would  not  expose  them  to  destruction :  so  the  hill  of  Safa  was 
permitted  to  remain  in  its  pristine  state. 

Other  Moslem  writers  assert  that  Mahomet  departed  from 
his  self-prescribed  rule,  and  wrought  occasional  miracles,  when 
he  found  his  hearers  unusually  slow  of  belief  Thus  we  are 
told  that,  at  one  time,  in  presence  of  a  multitude,  he  called  to 
him  a  bull,  and  took  from  his  horns  a  scroll  containing  a  chap- 
ter of  the  Koran,  just  sent  down  from  heaven.  At  another 
time,  while  discoursing  in  public,  a  white  dove  hovered  over 
him,  and,  alighting  on  his  shoulder,  appeared  to  whisper  in  his 
ear  ;  being,  as  he  said,  a  messenger  from  the  Deity.  On  an- 
other occasion  he  ordered  the  earth  before  him  to  be  opened, 
when  two  jars  were  found,  one  filled  with  honey,  the  other  with 
milk,  which  he  pronounced  emblems  of  the  abundance  pro- 
mised by  heaven  to  all  who  should  obey  his  law. 

Christian  writers  have  scoffed  at  these  miracles  ;  suggest- 
ing that  the  dove  had  been  tutored  to  its  task,  and  sought 
grains  of  wheat  which  it  had  been  accustomed  to  find  in  the 
ear  of  Mahomet ;  that  the  scroll  had  previously  been  tied  to 
the  horns  of  the  bull,  and  the  vessels  of  milk  and  honey  de* 


SOLICITUDE  OF  ABU  TALEB.  81 


posited  in  the  ground.  The  truer  course  would  be  to  discard 
these  miraculous  stories  altogether,  as  fables  devised  by  mis- 
taken zealots  ;  and  such  they  have  been  pronounced  bj  the 
ablest  of  the  Moslem  commentators. 

There  is  no  proof  that  Mahomet  descended  to  any  artifices 
of  the  kind  to  enforce  his  doctrines  or  e&tablish  his  apostolic 
claims.  He  appears  to  have  relied  entirely  on  reason  and 
eloquence,  and  to  have  been  supported  by  religious  enthusiasm 
in  this  early  and  dubious  stage  of  his  career.  His  earnest 
attacks  upon  the  idolatry  which  had  vitiated  and  superseded 
the  primitive  worship  of  the  Caaba,  began  to  have  a  sensible 
effect,  and  alarmed  the  Koreishites.  They  urged  Abu  Taleb 
to  silence  his  nephew  or  to  send  him  away  ;  but  finding  their 
entreaties  unavailing,  they  informed  the  old  man  that  if  this 
pretended  prophet  and  his  followers  persisted  in  their  heresies, 
they  should  pay  for  them  with  their  lives. 

Abu  Taleb  hastened  to  inform  Mahomet  of  these  menaces, 
imploring  him  not  to  provoke  against  himself  and  family  such 
numerous  and  powerful  foes. 

The  enthusiastic  spirit  of  Mahomet  kindled  at  the  words. 
"  Oh  my  uncle  !"  exclaimed  he,  "  though  they  should  array 
the  sun  against  me  on  my  right  hand,  and  the  moon  on  my 
left,  yet,  until  God  should  command  me,  or  should  take  me 
hence,  would  I  not  depart  from  my  purpose." 

He  was  retiring  with  dejected  countenance,  when  Abu 
Taleb  called  him  back.     The  old  man  was  as  yet  unconverted, 


MAHOMET  AND  HIS   SUCCESSORS. 


but  lie  was  struck  with  admiration  of  tlie  undaunted  firmness 
of  his  nephew,  and  declared  that,  preach  what  he  might,  he 
would  never  abandon  him  to  his  enemies.  Feeling  that  of 
himself  he  could  not  yield  sufficient  protection,  he  called  upon 
the  other  descendants  of  Haschem  and  Abd  al  Motalleb  to 
aid  in  shielding  their  kinsman  from  the  persecution  of  the 
rest  of  the  tribe  of  Koreish ;  and  so  strong  is  the  family  tie 
among  the  Arabs,  that  though  it  was  protecting  him  in  what 
they  considered  a  dangerous  heresy,  they  all  consented  except- 
ing his  uncle  Abu  Lahab. 

The  animosity  of  the  Koreishites  became  more  and  more 
virulent,  and  proceeded  to  personal  violence.  Mahomet  was 
assailed  and  nearly  strangled  in  the  Caaba,  and  was  rescued 
with  difficulty  by  Abu  Beker,  who  himself  suffered  personal 
injury  in  the  affray.  His  immediate  family  became  objects 
of  hatred,  especially  his  daughter  Kokaia  and  her  husband 
Othman  Ibn  Affan.  Such  of  his  disciples  as  had  no  powerful 
friends  to  protect  them  were  in  peril  of  their  lives.  Full  of 
anxiety  for  their  safety,  Mahomet  advised  them  to  leave  his 
dangerous  companionship  for  the  present,  and  take  refuge  in 
Abyssinia.  The  narrowness  of  the  Red  Sea  made  it  easy  to 
reach  the  African  shore.  The  Abyssinians  were  Nestorlan 
Christians,  elevated  by  their  religion  above  their  barbarous 
neighbors.  Their  najashee  or  king  was  reputed  to  be  tolerant 
and  just.  With  him  Mahomet  trusted  his  daughter  and  his 
fugitive  disciples  would  find  refuge. 


FLIGHT  OF  MOSLEMS  TO  ABYSSINIA.  89 


Othinan  Ibn  Affan  was  the  leader  of  this  little  band  of 
Moslems,  consisting  of  eleven  men  and  four  women.  They 
took  the  way  by  the  soa-coast  to  Jodda.  a  port  about  two  days' 
journey  to  the  east  of  Mecca,  where  they  found  two  Abyssinian 
vessels  at  anchor,  in  which  they  embarked,  and  sailed  for  the 
land  of  refuge. 

This  event,  which  happened  in  the  fifth  year  of  the  mission 
of  Mahomet,  is  called  the  first  Hegira  or  Flight,  to  distinguish 
it  from  the  second  Hegira,  the  flight  of  the  prophet  himself 
from  Mecca  to  Medina.  The  kind  treatment  experienced  by 
the  fugitives  induced  others  of  the  same  faith  to  follow  their 
-example,  until  the  number  of  Moslem  refugees  in  Abyssinia 
amounted  to  eighty-three  men  and  eighteen  women,  besides 
children. 

The  Koreishites  finding  that  Mahomet  was  not  to  be 
silenced,  and  was  daily  making  converts,  passed  a  law  banish- 
ing all  who  should  embrace  his  faith.  Mahomet  retired  before 
the  storm,  and  took  refuge  in  the  house  of  a  disciple  named 
Orkham,  situated  on  the  hill  of  Safa.  This  hill,  as  has  already 
been  mentioned,  was  renowned  in  Arabian  tradition  as  the  one 
on  which  Adam  and  Eve  were  permitted  to  come  once  more 
together,  after  the  long  solitary  wandering  about  the  earth 
which  followed  their  expukion  from  paradise.  It  was  like- 
wise connected  in  tradition  with  the  fortunes  of  Hagar  anU 
Ishmael. 

Mahomet  remained  for  a  month  in  the  house  of  Orkhai* 


90  MAHOMET  AND  HIS   SUCCESSORS. 


coutinuiDg  liis  revelations  and  drawing  to  him  sectaries  from 
various  parts  of  Arabia.  Tlie  hostility  of  the  KoreishiteH 
followed  him  to  his  retreat.  Abu  Jahl,  an  Arab  of  that  tribe, 
sought  him  out,  insulted  him  with  opprobrious  language,  and 
even  personally  maltreated  him.  The  outrage  was  reported  to 
Hamza  an  uncle  of  Mahomet,  as  he  returned  to  Mecca  from 
hunting.  Hamza  was  no  proselyte  to  Islamism,  but  he  was 
pledged  to  protect  his  nephew.  Marching  with  his  bow  un- 
strung in  his  hand  to  an  assemblage  of  the  Koreishites,  where 
Abu  Jahl  was  vaunting  his  recent  triumph,  he  dealt  the  boaster 
a  blow  over  the  head,  that  inflicted  a  grievous  wound.  The 
kinsfolk  of  Abu  Jahl  rushed  to  his  assistance,  but  the  brawler 
stood  in  awe  of  the  vigorous  arm  and  fiery  spirit  of  Hamza, 
and  sought  to  pacify  him.  "  Let  him  alone,"  said  he  to  his 
kinsfolk ;  "  in  truth  I  have  treated  his  nephew  very  roughly." 
He  alleged  in  palliation  of  his  outrage  the  apostasy  of  Ma- 
homet ;  but  Hamza  was  not  to  be  appeased.  "  Well !"  cried 
he,  fiercely  and  scornfully,  "  I  also  do  not  believe  in  your  gods 
of  stone;  can  you  compel  me?"  Anger  produced  in  his 
bosom  what  reasoning  might  have  attempted  in  vain.  He 
forthwith  declared  himself  a  convert ;  took  the  oath  of  adhe- 
sion to  the  prophet,  and  became  one  of  the  most  zealous  and 
valiant  champions  of  the  new  faith. 


OMAR  IBN   AL  KHATTAB.  91 


CHAPTER  X. 

Omar  Ibn  al  Kliattab,  nephev/  of  Abu  Jahl,  undertakes  to  revenge  hia 
uncle  by  slaying  ]\Iahomet. — His  wonderful  conversion  to  the  faith,  — 
Mahomet  takes  refuge  in  a  castle  of  Abu  Taleb. — Abu  Soiian,  at 
the  head  of  the  rival  branch  of  Koreishites,  persecutes  Mahomet  and  his 
followers. — Obtains  a  decree  of  non-intercourse  with  them. — Mahomet 
leaves  his  retreat  and  makes  converts  during  the  month  of  pilgrimage. 
— Legend  of  the  conversion  of  Habib  the  Wise. 

The  hatred  of  Abu  Jalil  to  tlie  prophet  Tvas  increased  bj  the 
severe  punishment  received  at  the  hands  of  Hamza.  He  had 
a  nephew  named  Omar  Ibn  al  Khattab  ;  twenty-six  years  of 
age ;  of  gigantic  stature,  prodigious  strength,  and  great 
courage.  His  savage  aspect  appalled  the  bold,  and  his  very 
walking-staff  struck  more  terror  into  beholders  than  another 
man's  sword.  Such  are  the  words  of  the  Arabian  historian, 
Abu  Abdallah  Mohamed  Ibn  Omal  Alwakedi,  and  the  subse- 
quent feats  of  this  warrior  prove  that  they  were  scarce  charge- 
able with  exaggeration. 

Instigated  by  his  uncle  Abu  Jahl,  this  fierce  Arab  under' 
took  to  penetrate  to  the  retreat  of  Mahomet,  who  was  still 


92  MAHOMET  AND  HIS   SUCCESSORS. 


iu  the  liouse  of  Orkbam,  and  to  strike  a  poniard  to  his  heart, 
The  Koreishites  are  accused  of  having  promised  him  one 
hundred  camels  and  one  thousand  ounces  of  gold  for  this  deed 
of  blood  ;  but  this  is  improbable,  nor  did  the  vengeful  nephew 
of  Abu  Jahl  need  a  bribe. 

As  he  was  on  his  way  to  the  house  of  Orkham  he  met  a 
KoreishitCj  to  whom  he  imparted  his  design.  The  Koreishite 
was  a  secret  convert  to  Islamism,  and  sought  to  turn  him  from 
his  bloody  errand.  "Before  you  slay  Mahomet,"  said  he, 
"  and  draw  upon  yourself  the  vengeance  of  his  relatives,  see 
that  your  own  are  free  from  heresy."  '•  Are  any  of  mine  guilty 
of  backsliding  ?"  demanded  Omar  with  astonishment.  "  Even 
so,"  was  the  reply :  "  thy  sister  Amina  and  her  husband  Seid." 

Omar  hastened  to  the  dwelling  of  his  sister,  and,  entering 
It  abruptly,  found  her  and  her  husband  reading  the  Koran. 
Seid  attempted  to  conceal  it,  but  his  confusion  convinced 
Omar  of  the  truth  of  the  accusation,  and  heightened  his  fury. 
In  his  rage  he  struck  Seid  to  the  earth ;  placed  his  foot  upon 
his  breast,  and  would  have  plunged  his  sword  into  it,  had  not 
his  sister  interposed.  A  blow  on  the  face  bathed  her  visage 
in  blood.  "  Enemy  of  Allah  !"  sobbed  Amina,  "  dost  thou 
strike  me  thus  for  believing  in  the  only  true  Grod  ?  In  despite 
of  thee  and  thy  violence,  I  wDl  persevere  in  the  true  faith. 
Yes,"  added  she  with  fervor,  "'There  is  no  God  but  God, 
and  Mahomet  is  his  prophet :' — And  now,  Omar,  finish  thy 
work !" 


CONVERSION  OF  OMAR.  93 


Omar  paused  ;  repented  of  his  violence,  and  took  Lis  foot 
from  tlio  bosom  of  Seid. 

"  Show  me  the  writing,"  said  he.  Amina,  however,  refused 
to  let  him  touch  the  sacred  scroll  until  he  had  washed  his 
hands,  The  passage  which  he  read,  is  said  to  have  been  the 
twentieth  chapter  of  the  Koran,  which  thus  begins : 

"  In  the  name  of  the  most  merciful  God  !  We  have  not 
sent  down  the  Koran  to  inflict  misery  on  mankind,  but  as  a 
monitor,  to  teach  him  to  believe  in  the  true  God,  the  creator 
of  the  earth  and  the  lofty  heavens. 

'•  The  all  merciful  is  enthroned  on  high,  to  him  belongeth 
whatsoever  is  in  the  heavens  above,  and  in  the  earth  beneath, 
and  in  the  regions  under  the  earth. 

'•  Dost  thou  utter  thy  prayers  with  a  loud  voice  ?  know 
that  there  is  no  need.  God  knoweth  the  secrets  of  thj  heart ; 
yea,  that  which  is  most  hidden. 

"  Verily,  I  am  God  ;  there  is  none  beside  me.  Serve  me, 
serve  none  other.     Ofi'er  up  thy  prayer  to  none  but  me." 

The  words  of  the  Koran  sank  deep  into  the  heart  of  Omar. 
He  read  farther,  and  was  more  and  more  moved ;  but  when  he 
came  to  the  parts  treating  of  the  resurrection  and  of  judgment, 
his  conversion  was  complete. 

He  pursued  his  way  to  the  house  of  Orkham,  but  with  an 
altered  heart.  Knocking  humbly  at  the  door,  he  craved  ad« 
mission.  '•  Come  in,  son  of  al  Khatt^b,"  exclaimed  Mahomet. 
"  What  brings  thee  hither  ?" 


94  MAHOMET  AND  HIS  SUCCESSORS. 


"  I  come  to  enroll  my  name  among  tlie  believers  of  God 
and  his  prophet."  So  saying,  he  made  the  Moslem  profession 
of  faith. 

He  was  not  content  until  his  conversion  was  publicly 
known.  At  his  rcf[iiestj  Mahomet  accompanied  him  instantly 
to  the  Caaba,  to  perform  openly  the  rites  of  Islamism.  Omar 
walked  on  the  left  hand  of  the  prophet,  and  Hamza  on  the  right, 
to  protect  him  from  injury  and  insult,  and  they  were  followed  by 
upwards  of  forty  disciples.  They  passed  in  open  day  through 
the  streets  of  Mecca,  to  the  astonishment  of  its  inhabitants. 
Seven  times  did  they  make  the  circuit  of  the  Caaba,  touching 
each  time  the  sacred  black  stone,  and  complying  with  all  the 
other  ceremonials.  The  Koreishites  regarded  this  procession 
with  dismay,  but  dared  not  approach  nor  molest  the  prophet, 
being  deterred  by  the  looks  of  those  terrible  men  of  battle 
Hamza  and  Omar  ;  who,  it  is  said,  glared  upon  them  like  two 
lions  that  had  been  robbed  of  their  young. 

Fearless  and  resolute  in  every  thing,  Omar  went  by  him- 
self the  next  day  to  pray  as  a  Moslem  in  the  Caaba,  in  open 
defiance  of  the  Koreishites.  Another  Moslem,  who  entered  the 
temple,  was  interrupted  in  his  worship,  and  rudely  treated  ; 
but  no  one  molested  Omar,  because  he  was  the  nephew  of  Abu 
Jahl.  Omar  repaired  to  his  uncle.  "  I  renounce  thy  protec- 
tion," said  he.  "  I  will  not  be  better  off  than  my  fellow-be- 
ievers."  From  that  time  he  cast  his  lot  with  the  followers  of 
Mahomet,  and  was  one  of  his  most  strenuous  defenders. 


CASTLE  OF  ABU  TALEB.  95 


Sucli  was  the  wonderful  conversion  of  Omar,  afterwarda 
the  most  famous  cliampion  of  the  IsLam  faith.  So  exasperated 
were  the  Koreishites  by  this  new  triumph  of  Mahomet,  that 
his  uncle  Abu  Taleb  feared  they  might  attempt  the  life  of  his 
nephew,  either  by  treachery,  or  open  yiolence.  At  his  earnest 
entreaties,  therefore,  the  latter,  accompanied  by  some  of  his 
principal  disciples,  withdrew  to  a  kind  of  castle,  or  stronghold, 
belonging  to  Abu  Taleb,  in  the  neighborhood  of  the  city. 

The  protection  thus  given  by  Abu  Taleb,  the  head  of  the 
Haschemites,  and  by  others  of  his  line,  to  Mahomet  and  his 
followers,  although  differing  from  them  in  faith,  drew  on  them 
the  wrath  of  the  rival  branch  of  the  Koreishites,  and  produced 
a  schism  in  the  tribe.  Abu  SoiBan,  the  head  of  that  branch, 
availed  himself  of  the  heresies  of  the  prophet  to  throw  dis- 
credit, not  merely  upon  such  of  his  kindred  as  had  embraced 
his  faith,  but  upon  the  whole  line  of  Haschem,  which,  though 
dissenting  from  his  doctrines,  had,  through  mere  clannish  feel- 
ings, protected  him.     It  is  evident  the  hostility  of  Abu  Sofian 

arose,  not  merely  from  personal  hatred  or  religious  scruples, 

• 

but  from  family  feud.  He  was  ambitious  of  transferring  to 
his  own  line  the  honors  of  the  city  so  long  engrossed  by  the 
Haschemites.  The  last  measure  of  the  kind-hearted  Abu 
Taleb,  in  placing  Mahomet  beyond  the  reach  of  persecution, 
and  giving  him  a  castle  as  a  refuge,  was  seized  upon  by  Abu 
Sofian  and  his  adherents,  as  a  pretext  for  a  general  ban  of  the 
rival  line.     They  accordingly  issued  a  decree,  forbidding  the 


96  MAHOMET  AND  HIS  SUCCESSORS. 


rest  of  tlic  tribe  of  Koreisli  from  intermarrying,  or  holding 
any  intercourse,  even  of  bargain  or  sale,  witb  the  Hascbemites- 
until  they  should  deliver  up  their  kinsman,  Mahomet,  for  pun- 
ishment. This  decree,  which  took  place  in  the  seventh  year 
of  what  is  called  the  mission  of  the  prophet,  was  written  on 
parchment,  and  hung  up  in  the  Caaba.  It  reduced  Mahomet 
and  his  disciples  to  great  straits,  being  almost  famished  at 
times  in  the  stronghold  in  which  they  had  taken  refuge.  The 
fortress  was  also  beleaguered  occasionally  by  the  Koreishites, 
to  enforce  the  ban  in  all  its  rigor,  and  to  prevent  the  possi- 
bility of  supplies. 

The  annual  season  of  pilgrimage,  however,  when  hosts  of 
pilgrims  repair  from  all  parts  of  Arabia  to  Mecca,  brought 
transient  relief  to  the  persecuted  Moslems.  During  that 
sacred  season,  according  to  immemorial  law  and  usage  among 
the  Arabs,  all  hostilities  were  suspended,  and  warring  tribes 
met  in  temporary  peace  to  worship  at  the  Caaba.  At  such 
times  Mahomet  and  his  disciples  would  venture  from  their 
stronghold  and  return  to  Mecca.  Protect-ed  also  by  the  immu- 
nity of  the  holy  month,  Mahomet  would  mingle  among  the 
pilgrims  and  preach  and  pray ;  propound  his  doctrines,  and 
proclaim  his  revelations.  In  this  way  he  made  many  converts, 
who,  on  their  return  to  their  several  homes,  carried  with  them 
the  seeds  of  the  new  faith  to  distant  regions.  Among  these 
converts  were  occasionally  the  princes  or  lieads  of  tribes, 
whose  example  had  an  influence  on  their  adherents     Arabian 


LEGEND  OF  HABIB  THE  WISE.  97 


legends  give  a  pompous  and  extravagant  account  of  the  con' 
version  of  one  of  these  princes ;  which,  as  it  was  attended  by 
some  of  the  most  noted  miracles  recorded  of  Mahomet,  may 
not  be  unworthy  of  an  abbreviated  insertion. 

The  prince  in  question  was  Habib  Ibn  Malec,  surnamed 
the  "Wise  on  account  of  his  vast  knowledge  and  erudition  ;  for 
he  is  represented  as  deeply  versed  in  magic  and  the  sciences, 
and  acquainted  with  all  religions,  to  their  very  foundations, 
having  read  all  that  had  been  written  concerning  them,  and 
also  acquired  practical  information,  for  he  had  belonged  to 
them  all  by  turns,  having  been  Jew,  Christian,  and  one  of  the 
Magi.  It  is  true,  he  had  had  more  than  usual  time  for  his 
studies  and  experience,  having,  according  to  Arabian  legend, 
attained  to  the  age  of  one  hundred  and  forty  years.  He  now 
came  to  Mecca  at  the  head  of  a  powerful  host  of  twenty  thou- 
sand men,  bringing  with  him  a  youthful  daughter,  Satiha,  whom 
he  must  have  begotten  in  a  ripe  old  age ;  and  for  whom  he 
was  putting  up  prayers  at  the  Caaba,  she  having  been  struck 
dumb,  and  deaf,  and  blind,  and  deprived  of  the  use  of  her 
limbs. 

Abu  Sofian  and  Abu  Jahl,  according  to  the  legend,  thought 
the  presence  of  this  very  powerful,  ver}^  idolatrous,  and  very 
wise  old  prince,  at  the  head  of  so  formidable  a  host,  a  favor- 
able opportunity  to  effect  the  ruin  of  Mahomet.  They  accord- 
ingly informed  Habib  the  Wise  of  the  heresies  of  the  pretended 
prophet  •  and  prevailed  upon  the  venerable  prince  to  summon 


98  MAMOHET  AND  HIS  SUCCESSORS. 

him  into  his  presence,  at  his  encampment  in  the  Y  alley  of 
Flints,  there  to  defend  his  doctrines  ;  in  the  hope  that  his  ob- 
stinacy in  error  would  draw  npon  him  banishment  or  death. 

The  legend  gives  a  magnificent  account  of  the  issuing  forth 
of  the  idolatrous  Koreishites,  in  proud  array,  on  horseback 
and  on  foot,  led  by  Abu  Sofian  and  Abu  Jahl,  to  attend  the 
grand  inquisition  in  the  Valley  of  Flints ;  and  of  the  ori- 
ental state  in  which  they  were  received  by  Habib  the  Yf  ise, 
seated  under  a  tent  of  crimson,  on  a  throne  of  ebony, 
inlaid  with  ivory  and  sandal-wood,  and  covered  with  plates 
of  gold. 

Mahomet  was  in  the  dwelling  of  Cadijah  when  he  received 
a  summons  to  this  formidable  tribunal.  Cadijah  was  loud  in 
her  expressions  of  alarm  ;  and  his  daughters  hung  about  his 
neck,  weeping  and  lamenting,  for  they  thought  him  going  to 
certain  death  ;  but  he  gently  rebuked  their  fears,  and  bade 
them  trust  in  Allah. 

Unlike  the  ostentatious  state  of  his  enemies,  Abu  Sofian 
and  Abu  Jahl,  he  approached  the  scene  of  trial  in  simple 
guise,  clad  in  a  white  garment,  with  a  black  turban,  and  a 
mantle  which  had  belonged  to  his  grandfather  Abd  al  Motalleb, 
and  was  made  of  the  stuff  of  Aden.  His  hair  floated  below 
his  shoulders,  the  mysterious  light  of  prophecy  beamed  from 
his  countenance ;  and  though  he  had  not  anointed  his  beard, 
nor  used  any  perfumes,  excepting  a  little  musk  and  campho; 
for  the  hair  of  his  upper  lip,  yet  wherever  he  passed  a  bland 


LEGEND  OF  HABIB  THE  WISE.  99 


odor  diffused  itself  around,  being,  say  tlie  Arabian  writers,  the 
fragrant  emanations  from  his  person. 

He  was  preceded  by  the  zealous  Abu  Beker,  clad  in  a 
scarlet  vest  and  a  white  turban  ;  with  his  mantle  gathered  up 
under  his  arms,  so  as  to  display  his  scarlet  slippers. 

A  silent  awe,  continues  the  legend,  fell  upon  the  vast 
assemblage  as  the  prophet  approached.  Not  a  murmur,  not 
a  whisper  was  to  be  heard.  The  very  brute  animals  were 
charmed  to  silence  ;  and  the  neighing  of  the  steed,  the  bellow- 
ing of  the  camel,  and  the  braying  of  the  ass  were  mute. 

The  venerable  Habib  received  him  graciously :  his  first 
question  was  to  the  point.  "  They  tell  thou  dost  pretend  to 
be  a  prophet  sent  from  God  ?     Is  it  so  ?" 

"  Even  so,"  replied  Mahomet.  '•  Allah  has  sent  me  to  pro- 
claim the  veritable  faith." 

"Good,"  rejoined  the  wary  sage,  '-but  every  prophet  has 
given  proof  of  his  mission  by  signs  and  miracles.  Noah  had 
his  rainbow  :  Solomon  his  mysterious  ring  :  Abraham  the  fire 
of  the  furnace,  which  became  cool  at  his  command  :  Isaac  the 
ram,  which  was  sacrificed  in  his  stead :  Moses  his  wonder-work- 
ing rod,  and  Jesus  brought  the  dead  to  life,  and  appeased 
tempests  with  a  word.  If,  then,  thou  art  really  a  prophet, 
give  us  a  miracle  in  proof" 

The  adherents  of  Mahomet  trembled  for  him  when  they 
heard  this  request,  and  Abu  Jahl  clapped  his  hands  and  ex- 
tolled  the   sagacity  of  Habib   the  Wise.      But   the  prophet 


100  MAHOMET  AND  HIS  SUCCESSORS. 


rebuked  him  with  scorn.  '•  Peace  !  dog  of  thy  race  !"  ex 
claimed  he ;  '•  disgrace  of  thy  kindred,  and  of  thy  tribe." 
He  then  calmly  proceeded  to  execute  the  wishes  of  Ilabib. 

The  first  miracle  demanded  of  Mahomet  was  to  reveal  what 
Habib  had  within  his  tent,  and  why  he  had  brought  it  to 
Mecca. 

Upon  this,  says  the  legend,  Mahomet  bent  toward  the  earth 
and  traced  figures  upon  the  sand.  Then  raising  his  head,  he 
replied,  "  Oh  Habib  !  thou  liast  brought  hither  thy  daughter, 
Satiha,  deaf  and  dumb,  and  lame  and  blind,  in  the  hope  of 
obtaining  relief  of  Heaven.  Go  to  thy  tent ;  speak  to  her, 
and  hear  her  reply,  and  know  that  God  is  all  powerful." 

The  aged  prince  hastened  to  his  tent.  His  daughter  met 
him  with  light  step  and  extended  arms,  perfect  in  all  her  fac- 
ulties, her  eyes  beaming  with  joy,  her  face  clothed  with  smiles, 
and  more  beauteous  than  the  moon  in  an  unclouded  night. 

The  second  miracle  demanded  by  Habib  was  still  more 
difficult.  It  was  that  Mahomet  should  cover  the  noontide 
heaven  with  supernatural  darkness,  and  cause  the  moon  to 
descend  and  rest  upon  the  top  of  the  Caaba. 

The  prophet  performed  this  miracle  as  easily  as  the  first. 
At  his  summons,  a  darkness  blotted  out  the  whole  light  of 
day.  The  moon  was  then  seen  straying  from  her  course  and 
wandering  about  the  firmament.  By  the  irresistible  power  of 
the  prophet,  she  was  drawn  from  the  heavens  and  rested  on 
the  top  of  the  Caaba.     She  then  performed  seven  circuits 


LEGEND  OF  HABIB  THE  WISE.  101 


about  it,  after  the  manner  of  the  pilgrims,  and  having  made  a 
profound  reverence  to  Mahomet,  stood  before  him  with  lam- 
bent wavering  motion,  like  a  flaming  sword ;  giving  him  the 
salutation  of  peace,  and  hailing  him  as  a  prophet. 

Not  content  with  this  miracle,  pursues  the  legend,  Ma- 
homet compelled  the  obedient  luminary  to  enter  by  the  right 
sleeve  of  his  mantle,  and  go  out  by  the  left ;  then  to  divide 
into  two  parts,  one  of  which  went  towards  the  east,  and  the 
other  towards  the  west,  and  meeting  in  the  centre  of  the  fir- 
mament reunited  themselves  into  a  round  and  glorious  orb. 

It  is  needless  to  say  that  Habib  the  Wise  was  convinced, 
and  converted  by  these  miracles,  as  were  also  four  hundred 
and  seventy  of  the  inhabitants  of  Mecca.  Abu  Jahl,  how- 
ever, was  hardened  in  unbelief,  exclaiming  that  all  was  illusion 
and  enchantment  produced  by  the  magic  of  Mahomet.    , 

Note. — The  miracles  here  recorded  are  not  to  be  found  in  the  pages  of 
the  accurate  Abulfeda,  nor  are  they  maintained  by  any  of  the  graver  of  the 
Moslem  writers ;  but  they  exist  in  tradition,  and  are  set  forth  with  great 
proUxity  by  apocryphal  authors,  who  insist  that  they  are  alluded  to  in  the 
fifty-fourth  chapter  of  the  Koran.  They  are  probably  as  true  as  many  other 
of  the  wonders  related  of  the  prophet.  It  will  be  remembered  that  he  hiin- 
Belf  claimed  but  one  miracle,  "  the  Koran." 


102  MAHOMET  AND  HIS   SUCCESSORS. 


CHAPTER  XI. 

The  ban  of  non-intercourse  mysteriously  destroyed. — Mahomet  enabled  to 
return  to  Mecca. — Death  of  Abu  Taleb  ;  of  Cadijah. — Mahomet  be- 
troths  himself  to  Ayesha. — Marries  Sawda. — The  Koreishites  renew 
their  persecution. — Mahomet  seeks  an  asylum  in  Tayef — His  expulsion 
thence. — Visited  by  genii  in  the  desert  of  Naklah. 

Three  years  had  elapsed  since  Mahomet  and  his  disciples 
took  refuge  in  the  castle  of  Abu  Taleb.  The  ban  or  decree 
still  existed  in  the  Caaba,  cutting  them  off  from  all  intercourse 
with  the  rest  of  their  tribe.  The  sect,  as  usual,  increased 
under  persecution.  Many  joined  it  in  Mecca  ;  murmurs  arose 
against  the  unnatural  feud  engendered  among  the  Koreishites, 
and  Abu  Sofian  Avas  made  to  blush  for  the  lengths  to  which 
he  had  carried  his  hostility  against  some  of  his  kindred. 

All  at  once  it  was  discovered  that  the  parchment  in  the 
Caaba,  on  which  the  decree  had  been  written,  was  so  substan- 
tially destroyed,  that  nothing  of  the  writing  remained  but  the 
initial  words,  "  In  thy  name,  Oh  Almighty  God  !"  The  de- 
cree was,  therefore,  declared  to  be  annulled,  and  Mahomet  and 
his  followers  were  permitted  to  return  to  Mecca  unmolested. 


THE   BAN  ANNULLED.  103 


The  mysterious  removal  of  this  legal  obstacle  has  been  coii' 
sidered  by  pious  Moslems^  another  miracle  wrought  by  super- 
natural agency  in  favor  of  the  prophet ;  though  unbelievers 
have  surmised  that  the  document,  which  was  becoming  embar- 
rassing in  its  effects  to  Abu  Sofian  himself,  was  secretly 
destroyed  by  mortal  hands. 

The  return  of  Mahomet  and  his  disciples  to  Mecca,  waa 
followed  by  important  conversions,  both  of  inhabitants  of  the 
city  and  of  pilgrims  from  afar.  The  chagrin  experienced  by 
the  Koreishites  from  the  growth  of  this  new  sect,  was  soothed 
by  tidings  of  victories  of  the  Persians  over  the  Greeks,  by 
which  they  conquered  Syria  and  a  part  of  Egypt.  The  idola- 
trous Koreishites  exulted  in  the  defeat  of  the  Christian 
Greeks,  whose  faith,  being  opposed  to  the  worship  of  idols, 
they  assimilated  to  that  preached  by  Mahomet.  The  latter 
replied  to  their  taunts  and  exultations,  by  producing  the 
thirtieth  chapter  of  the  Koran,  opening  with  these  words : 
"  The  Greeks  have  been  overcome  by  the  Persians,  but  they 
shall  overcome  the  latter  in  the  course  of  a  few  years." 

The  zealous  and  believing  Abu  Beker,  made  a  wager  of  ten 
camels,  that  this  prediction  would  be  accomplished  within 
three  years.  '-Increase  the  wager,  but  lengthen  the  time," 
whispered  Mahomet.  Abu  Beker  staked  one  hundred  cam- 
els, but  made  the  time  nine  years.  The  prediction  waa 
verified  and  the  wager  won.  This  anecdote  is  confidently 
cited  by  Moslem   doctors,  as  a  proof  that  the  Koran  camo 


104  MAHOMET  AND  HIS  SUCCESSORS. 


down  from  heaven,  and  that  Mahomet  possessed  the  gift 
of  prophecy.  The  whole,  if  true,  was  no  doubt  a  shrewd 
guess  into  futurity,  suggested  by  a  knowledge  of  the  actual 
state  of  the  warring  powers. 

Not  long  after  his  return  to  Mecca,  Mahomet  was  sum- 
moned to  close  the  eyes  of  his  uncle  Abu  Taleb,  then  upwards 
of  fourscore  years  of  age,  and  venerable  in  character  as  in 
person.  As  the  hour  of  death  drew  nigh,  Mahomet  exhorted 
his  uncle  to  make  the  profession  of  faith  necessary,  according 
to  the  Islam  creed,  to  secure  a  blissful  resurrection. 

A  spark  of  earthly  pride  lingered  in  the  breast  of  the 
dying  patriarch.  "  Oh  son  of  my  brother !"  replied  he, 
"  should  I  repeat  those  words,  the  Koreishites  would  say,  I 
did  so  through  fear  of  death." 

Abulfeda,  the  historian,  insists  that  Abu  Taleb  actually 
died  in  the  faith.  Al  Abbas,  he  says,  hung  over  the  bed  of 
his  expiring  brother,  and  perceiving  his  lips  to  move,  ap- 
proached his  ear  to  catch  his  dying  words.  They  were  the 
wished-for  confession.  Others  affirm  that  his  last  words  were, 
"I  die  in  the  faith  of  Abd  al  Motalleb."  Commentators  havo 
sought  to  reconcile  the  two  accounts,  by  asserting  that  Abd  al 
Motalleb,  in  his  latter  days  renounced  the  worship  of  idols. 
and  believed  in  the  unity  of  God. 

Scarce  three  days  had  elapsed  from  the  death  of  the  vene- 
rable Abu  Taleb,  when  Cadijah,  the  faithful  and  devoted  wife 
of  Mahomet^  likewise  sank  into  the  grave.     She  was  sixty-five 


DEATH  OF  CADIJAH.  105 


years  of  age.  Mahomet  wept  bitterly  at  her  tomb,  and  clothed 
himself  in  mourning  for  her,  and  for  Abu  Taleb,  so  that  this 
year  was  called  the  year  of  mourning.  He  was  comforted  in 
his  affliction,  says  the  Arabian  author,  Abu  Horaira,  by  an 
assurance  from  the  angel  Gabriel,  that  a  silver  palace  wa? 
allotted  to  Cadijah  in  Paradise,  as  a  reward  for  her  great  faith 
and  her  early  services  to  the  cause. 

Though  Cadijah  had  been  much  older  than  Mahomet  at 
the  time  of  their  marriage,  and  past  the  bloom  of  years  when 
women  are  desirable  in  the  East,  and  though  the  prophet  was 
noted  for  an  amorous  temperament,  yet  he  is  said  to  have 
remained  true  to  her  to  the  last ;  nor  ever  availed  himself  of 
the  Arabian  law,  permitting  a  plurality  of  wives,  to  give  her  a 
rival  in  his  house.  When,  however,  she  was  laid  in  the  grave, 
and  the  first  transport  of  his  grief  had  subsided,  he  sought  to 
console  himself  for  her  loss,  by  entering  anew  into  wedlock  ; 
and  henceforth  indulged  in  a  plurality  of  wives.  He  permit- 
ted, by  his  law,  four  wives  to  each  of  his  followers  ;  but  did 
not  limit  himself  to  that  number ;  for  he  observed  that  a  pro- 
phet, being  peculiarly  gifted  and  privileged,  was  not  bound  to 
restrict  himself  to  the  same  laws  as  ordinary  mortals. 

His  first  choice  was  made  within  a  month  after  the  death 
of  Caiijah,  and  fell  upon  a  beautiful  child  named  Ayesha,  the 
daughter  of  his  faithful  adherent,  Abu  Beker.  Perhaps  he 
sought,  by  this  alliance,  to  grapple  Abu  Beker  still  moro 
strongly  to  his  side ;  he  being  one  of  the  bravest  and  most 

VOL.  I.  5* 


106  MAHOMET  AND  HIS  SUCCESSORS. 


popular  of  his  tribe.  Ayesha,  however,  was  but  seven  years 
of  age,  and,  though  females  soon  bloom  and  ripen  in  those 
eastern  climes,  she  was  yet  too  young  to  enter  into  ihe  married 
state.  He  was  merely  betrothed  to  her,  therefore,  and  post- 
poned their  nuptials  for  two  years,  during  which  time  he  caused 
her  to  be  carefully  instructed  in  the  accomplishments  proper 
to  an  Arabian  maiden  of  distinguished  rank. 

Upon  this  wife,  thus  chosen  in  the  very  blossom  of  her 
years,  the  prophet  doted  more  passionately  than  upon  any  of 
those  whom  he  subsequently  married.  All  these  had  been 
previously  experienced  in  wedlock  ;  Ayesha,  he  said,  was  the 
only  one  who  came  a  pure  unspotted  virgin  to  his  arms. 

Still,  that  he  might  not  be  without  due  solace  while.  Ayesha 
was  attaining  the  marriageable  age,  he  took,  as  a  wife,  Sawda, 
the  widow  of  Sokran,  one  of  his  followers.  She  had  been 
nurse  to  his  daughter  Fatima,  and  was  one  of  the  faithful  who 
fled  into  Abyssinia  from  the  early  persecutions  of  the  people 
of  Mecca.  It  is  pretended  that,  while  in  exile,  she  had  a  mys- 
terious intimation  of  the  future  honor  which  awaited  her ;  for 
she  dreamt  that  Mahomet  laid  his  head  upon  her  bosom. 
She  recounted  the  dream  to  her  husband  Sokran,  who  inter- 
preted it  as  a  prediction  of  his  speedy  death,  and  of  her  mar- 
riage with  the  prophet. 

The  marriage,  whether  predicted  or  not,  was  one  of  mere 
expediency.  Mahomet  never  loved  Sawda  with  the  aS'eetion 
lie  manifested  for  his  other  wives.     He  would  even  have  put 


SEEKS  REFUGE  AT  TAYEF.  107 


her  away  iu  after  years,  but  she  implored  to  be  allowed  the 
honor  of  still  calling  herself  his  wife  ;  proffering  that,  when- 
ever it  should  come  to  her  turn  to  share  the  marriage  bed,  she 
would  relinquish  her  right  to  Ayesha.  Mahomet  consented 
to  an  arrangement  which  favored  his  love  for  the  latter,  and 
Sawda  continued,  as  long  as  she  lived,  to  be  nominally  his  wife. 

Mahomet  soon  became  sensible  of  the  loss  he  had  sus- 
tained in  the  death  of  Abu  Taleb  ;  who  had  been  not  merely 
an  affectionate  relative,  but  a  steadfast  and  powerful  protector, 
from  his  great  influence  in  Mecca.  At  his  death  there  was  no 
one  to  check  and  counteract  the  hostilities  of  Abu  Sofian  and 
Abu  Jahl ;  who  soon  raised  up  such  a  spirit  of  persecution 
among  the  Koreishites,  that  Mahomet  found  it  unsafe  to  con- 
tinue in  his  native  place.  He  set  out,  therefore,  accompanied 
by  his  freedman  Zeid,  to  seek  a  refuge  at  Tayef,  a  small 
walled  town,  about  seventy  miles  from  Mecca,  inhabited  by  the 
Thakifites,  or  Arabs  of  the  tribe  of  Thakeef.  It  was  one  of 
the  fiivored  places  of  Arabia,  situated  among  vineyards  and 
gardens.  Here  grew  peaches  and  plums,  melons  and  pome- 
granates ;  figs,  blue  and  green,  the  nebeck-tree  producing  the 
lotus,  and  palm-trees  with  their  clusters  of  green  and  golden 
fruit.  So  fresh  were  its  pastures  and  fruitful  its  fields,  con- 
trasted with  the  sterility  of  the  neighboring  deserts,  that  the 
Arabs  fabled  it  to  have  originally  been  a  part  of  Syria,  broken 
off  and  floated  hither  at  the  time  of  the  deluge. 

Mahomet  entered  the  gates  of  Tayef  with  some  degree  of 


108  MAHOMET  AND  HIS   SUCCESSORS. 


confidence,  trusting  for  protection  to  the  influence  of  his  uncle 
Al  Abbas,  who  had  possessions  there.  He  could  not  have 
chosen  a  wDrse  place  of  refuge.  Tayef  was  one  of  the  strong- 
holds of  idolatry.  Here  was  maintained  in  all  its  force  the 
worship  of  El  Lat,  one  of  the  female  idols  already  mentioned. 
Her  image  of  stone  was  covered  with  jewels  and  precious 
stones,  the  ofi'erings  of  her  votaries  ;  it  was  believed  to  be 
inspired  with  life,  and  the  intercession  of  El  Lat  was  implored 
as  one  of  the  daughters  of  God, 

Mahomet  remained  about  a  month  in  Tayef.  seeking  in 
vain  to  make  proselytes  among  its  inhabitants.  When  he 
attempted  to  preach  his  doctrines,  his  voice  was  drowned  by 
clamors.  More  than  once  he  was  wounded  by  stones  thrown 
at  him,  and  which  the  faithful  Zeid  endeavored  in  vain  to 
ward  off.  So  violent  did  the  popular  fury  become  at  last,  that 
he  was  driven  from  the  city,  and  even  pursued  for  some  dis- 
tance beyond  the  walls  by  an  insulting  rabble  of  slaves  and 
children. 

Thus  driven  ignominiously  from  his  hoped-for  place  of 
refugCj  and  not  daring  to  return  openly  to  his  native  city,  he 
remained  in  the  desert  until  Zeid  should  procure  a  secret 
asylum  for  him  among  his  friends  in  Mecca.  In  this  extremi- 
ty, he  had  one  of  those  visions  or  supernatural  visitations 
which  appear  always  to  have  occurred  in  lonely  or  agitated 
moments,  when  we  may  suppose  him  to  have  been  in  a  state 
of  m^sntal  excitement.     It  was  after  the  evening  prayer,  he 


VISITATION  OF  GENII.  109 


Bays,  in  a  solitary  place  in  the  valley  of  Naklah,  between 
Mecca  and  Tayef.  He  was  reading  the  Koran,  when  he  was 
overheard  by  a  passing  company  of  Gins  or  Genii.  These  are 
spiritual  beings,  some  good,  others  bad,  and  liable  like  man  to 
future  rewards  and  punishments.  "  Hark  !  give  ear  !"  said 
the  Genii  one  to  the  other.  They  paused  and  listened  aa 
Mahomet  continued  to  read.  "  Yerily,"  said  they  at  the  end, 
"  we  have  heard  an  admirable  discourse,  which  directeth  unto 
the  right  institution;  wherefore  we  believe  therein." 

This  spiritual  visitation  consoled  Mahomet  for  his  expul- 
sion from  Tayef,  showing  that  though  he  and  his  doctrines 
might  be  rejected  by  men,  they  were  held  in  reverence  by 
spiritual  intelligences.  At  least  so  we  may  infer  from  the 
mention  he  makes  of  it  in  the  forty-sixth  and  seventy-second 
chapters  of  the  Koran.  Thenceforward,  he  declared  himself 
sent  for  the  conversion  of  these  genii  as  well  as  of  the  human 
race. 

Note. — The  belief  in  genii  was  prevalent  throughout  the  East,  long 
before  the  time  of  Mahomet.  They  were  supposed  to  haunt  solitary  place§, 
particularly  toward  nightfall ;  a  superstition  congenial  to  the  habits  and 
notions  of  the  inhabitants  of  lonely  and  desert  countries.  The  Arabs  sup- 
posed every  valley  and  barren  waste  to  have  its  tribe  of  genii,  who  were 
subject  to  a  dominant  spirit,  and  roamed  forth  at  night  to  beset  the  pilgrim 
and  the  traveller.  Whenever,  therefore,  they  entered  a  lonely  valley  toward 
the  close  of  evening,  they  used  to  supplicate  the  presiding  spirit  or  lord  of 
the  place,  to  protect  them  from  the  evil  genii  under  his  command. 

Tliose  columns  of  dust  raised  by  whirling  eddies  of  wind,  and  whicli 


110  MAHOMET  AND  HIS  SUCCESSORS. 

Bweep^across  the  desert,  are  supposed  to  be  caused  by  some  evil  geniua 
or  sprite  of  gigantic  size. 

The  serpents  which  occasionally  infest  houses  were  thought  to  bo 
often  genii,  some  infidels  and  some  believers.  Mahomet  cautioned  his 
followers  to  be  slow  to  kill  a  house  serpent.  "Warn  him  to  depart; 
if  he  do  not  obey,  then  kill  him,  for  it  is  a  sign  that  he  is  a  mere  rep- 
tile or  an  infidel  genius." 

It  is  fabled  that  in  earlier  times,  the  genii  had  admission  to  heaven, 
but  were  expelled  on  account  of  their  meddling  propensities.  They  have 
ever  since  been  of  a  curious  and  prying  nature,  often  attempting  to 
clamber  up  to  the  constellations ;  thence  to  peep  into  heaven,  and  see 
and  overhear  what  is  going  on  there.  They  are,  however,  driven  thence 
by  angels  with  flaming  swords ;  and  those  meteors  called  shooting  stars 
are  supposed  by  Mahometans  to  be  darted  by  the  guardian  angels  at 
these  intrusive  genii. 

Other  legends  pretend  that  the  earth  was  originally  peopled  by  these 
genii,  but  they  rebelled  against  the  Most  High,  and  usurped  terrestrial 
dominion,  which  they  maintained  for  two  thousand  years.  At  length, 
Azazil,  or  Lucifer,  was  sent  against  them  and  defeated  them,  overthrow- 
ing their  mighty  king  Gian  ben  Gian,  the  founder  of  the  pyramids ; 
whose  magic  buckler  of  talismanic  virtue  fell  subsequently  into  the  hands 
of  king  Solomon  the  Wise,  giving  him  power  over  the  spells  and  charms 
of  magicians  and  evil  genii.  The  rebel  spirits  defeated  and  humiliated, 
were  driven  into  an  obscure  corner  of  the  earth.  Then  it  was  that  God 
created  man,  with  less  dangerous  faculties  and  powers,  and  gave  him  the 
Vorld  for  a  habitation. 

The  angels  according  to  Moslem  notions  were  created  from  bright 
gems ;  the  genii  from  fire  without  smoke,  and  Adam  from  clay. 

Mahomet,  when  in  the  seventy-second  chapter  of  the  Koran,  he  al- 
ludes to  the  visitation  of  the  genii  in  the  valley  of  Naklah,  makes  them 
give  the  following  fi-ank  account  of  themselves : 

"  We  formerly  attempted  to  pry  into  what  was  transacting  in  heaven, 
but  we  found  the  same  guarded  by  angels  with  flaming  darts ;  and  we  sat 
©n  some  of  the  seats  thereof  to  hear  the  discourse  of  its  inhabitants ;  but 


VISITATION   OF    GENH.  m 


whoso  listeneth  now  finds  a  flame  prepared  to  guard  the  celestial  confines. 
There  are  some  among  us  who  are  Moslems,  and  there  are  others  who 
swerve  fi-om  righteousness.  Whoso  embraceth  Islamism  seeketh  the  true 
direction ;  but  those  who  swerve  from  righteousness  shall  be  fuel  for  the  fire 
of  Jenennam  " 


lia  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  XII. 

Night  journey  of  the  prophet  from  Mecca   to  Jerusalem ;  and  thence  to 
the  seventh  heaven. 

An  asylum  TDeing  provided  for  Mahomet  in  the  house  of 
Mutem  Ibn  Adi,  one  of  his  disciples,  he  ventured  to  return  to 
Mecca.  The  supernatural  visitation  of  genii  in  the  valley  of 
Naklah,  was  soon  followed  by  a  vision  or  revelation  far  more 
extraordinary,  and  which  has  ever  since  remained  a  theme  of 
comment  and  conjecture  among  devout  Mahometans.  We 
allude  to  the  famous  night  journey  to  Jerusalem,  and  thence 
to  the  seventh  heaven.  The  particulars  of  it,  though  given  as 
if  in  the  very  words  of  Mahomet,  rest  merely  on  tradition  ; 
some,  however,  cite  texts  corroborative  of  it,  scattered  here 
and  there  in  the  Koran. 

We  do  not  pretend  to  give  this  vision  or  revelation  in  ita 
amplitude  and  wild  extravagance,  but  will  endeavor  to  seize 
upon  its  most  essential  features. 

The  night  on  which  it  occurred,  is  described  as  one  of  the 
darkest  and  most  awfully  silent  that  had  ever  been  known. 


THE  NOCTURNAL  JOURNEY.  113 


There  was  no  crowing  of  cocks  nor  barking  of  dogs  ;  no  howl- 
ing of  wild  beasts  nor  hooting  of  owls.  The  very  waters 
ceased  to  murmur,  and  the  winds  to  whistle ;  all  nature  seemed 
motionless  and  dead.  In  the  mid  watches  of  the  night,  Ma- 
homet was  roused  by  a  voice  crying,  •'  Awake,  thou  sleeper  !" 
The  angel  Gabriel  stood  before  him.  His  forehead  was  clear 
and  serene,  his  complexion  white  as  snow,  his  hair  floated  on 
his  shoulders  ;  he  had  wings  of  many  dazzling  hues,  and  his 
robes  were  sown  with  pearls  and  embroidered  with  gold. 

He  brought  Mahomet  a  white  steed  of  wonderful  form  and 
qualities,  unlike  any  animal  he  had  ever  seen  ;  and  in  truth, 
it  differs  from  any  animal  ever  before  described.  It  had  a 
human  face,  but  the  cheeks  of  a  horse  :  its  eyes  were  as  ja- 
cinths and  radiant  as  stars.  It  had  eagle's  wings  all  glittering 
"with  rays  of  light ;  and  its  whole  form  was  resplendent  with 
gems  and  precious  stones.  It  was  a  female,  and  from  its  daz- 
zling splendor  and  incredible  velocity  was  called  Al  Borak,  or 
Lightning. 

Mahomet  prepared  to  mount  this  supernatural  steed,  but 
as  he  extended  his  hand,  it  drew  back  and  reared. 

"  Be  still.  Oh  Borak  !"  said  Gabriel ;  "  respect  the  prophet 
of  God.  Never  wert  thou  mounted  by  mortal  man  more  hon* 
ored  of  Allah." 

"  Oh  Gabriel !"  replied  Al  Borak,  who  at  this  time  was 
miraculously  endowed  with  speech  ;  "  did  not  Abraham  of 
old,  the  friend  of  God,  bestride  me  when  he  visited  his  son 


114  MAHOMET  AND  HIS   SUCCESSORS. 


Ishmael  ?  Oh  Gabriel !  is  not  this  the  mediator,  the  interces- 
sor, the  author  of  the  profession  of  faith  ?" 

"  Even  so,  Oh  Borak,  this  is  Mahomet  Ibn  AbdaUah,  of  one 
of  the  tribes  of  Arabia  the  Happy,  and  of  the  true  faith. 
He  is  chief  of  the  sons  of  Adam,  the  greatest  of  the  divine 
legates,  the  seal  of  the  prophets.  All  creatures  must  have 
his  intercession  before  they  can  enter  paradise.  Heaven  is 
on  his  right  hand,  to  be  the  reward  of  those  who  believe  in 
him  ;  the  fire  of  Jehennam  is  on  his  left  hand,  into  which  all 
shall  be  thrust  who  oppose  his  doctrines." 

'•'  Oh  Grabriel !"  entreated  Al  Borak  ;  '•  by  the  faith  existing 
between  thee  and  him,  prevail  on  him  to  intercede  for  me  at 
the  day  of  the  resurrection." 

"  Be  assured.  Oh  Borak !"  exclaimed  Mahomet,  ^'  that 
through  my  intercession  thou  shalt  enter  paradise." 

No  sooner  had  he  uttered  these  words,  than  the  animal 
approached  and  submitted  to  be  mounted,  then  rising  with 
Mahomet  on  its  back,  it  soared  aloft  far  above  the  mountains 
of  Mecca. 

As  they  passed  like  lightning  between  heaven  and  earth, 
Gabriel  cried  aloud,  "  Stop,  Oh  Mahomet !  descend  to  the  earth, 
and  make  the  prayer  with  two  inflections  of  the  body." 

They  alighted  on  the  earth,  and  having  made  the  prayer — 

«  Oh  friend  and  well  beloved  of  my  soul !"  said  Mahomet ; 
'<  why  dost  thou  command  me  to  pray  in  this  place  ?" 

"  Because  it  is  Mount  Sinai,  on  which  God  communed  with 
Moses." 


THE  NOCTURNAL  JOURNEY.  113 


3Iounting  aloft,  they  again  passed  rapidly  between  heaven 
and  earthj  until  Gabriel  called  out  a  second  time,  "  Stop, 
Oh  Mahomet !  descend,  and  make  the  prayer  with  two  in- 
flections." 

They  descended,  Mahomet  prayed,  and  again  demanded, 
"  "Why  didst  thou  command  me  to  pray  in  this  place  ?" 

"  Because  it  is  Bethlehem,  where  Jesus  the  Son  of  Mary 
was  born." 

They  resumed  their  course  through  the  air,  until  a  voice 
was  heard  on  the  right,  exclaiming,  '•  Oh  Mahomet,  tarry  a 
moment,  that  I  may  speak  to  thee  ;  of  all  created  beings  I  am 
most  devoted  to  thee." 

But  Borak  pressed  forward,  and  Mahomet  forbore  to  tarry, 
for  he  felt  that  it  was  not  with  him  to  stay  his  course,  but  with 
<xod  the  all-powerful  and  glorious. 

Another  voice  was  now  heard  on  the  left,  calling  on  Mahomet 
in  like  words  to  tarry ;  but  Borak  still  pressed  forward,  and 
Mahomet  tarried  not.  He  now  beheld  before  him  a  damsel  of 
ravishing  beauty,  adorned  with  all  the  luxury  and  riches  of  the 
earth.  She  beckoned  him  with  alluring  smiles  :  "  Tarry  a  mo- 
ment. Oh  Mahomet,  that  I  may  talk  with  thee.  I,  who,  of  all 
beings,  am  the  most  devoted  to  thee."  But  still  Borak  pressed 
on,  and  IMahomet  tarried  not ;  considering  that  it  was  not  with 
him  to  stay  his  course,  but  with  Grod  the  all-powerful  and 
glorious. 

Addressing  himself,  however,  to  Gabriel,  "  What  voices  are 


116  MAHOMET  AND  HIS   SUCCESSORS. 


those  I  have  heard  ?"  said  he  ;  "  aud  what  damsel  is  this  who 
has  beckoned  to  me  ?" 

'•  The  first,  Oh  Mahomet,  was  the  voice  of  a  Jew ;  hadst 
thou  listened  to  him,  all  thy  nation  would  have  been  won  to 
Judaism. 

"  The  second  was  the  voice  of  a  Christian  :  hadst  thou  lis- 
tened to  him,  thy  people  would  have  inclined  to  Christianity. 

'•  The  damsel  was  the  world,  with  all  its  riches,  its  vanities, 
and  allurements  ;  hadst  thou  listened  to  her,  thy  nation  would 
have  chosen  the  pleasures  of  this  life,  rather  than  the  bliss  of 
eternity,  and  all  would  have  been  doomed  to  perdition." 

Continuing  their  aerial  course,  they  arrived  at  the  gate  of 
the  holy  temple  at  Jerusalem,  where,  alighting  from  Al  Borak, 
Mahomet  fastened  her  to  the  rings  where  the  prophets  before 
him  had  fastened  her.  Then  entering  the  temple,  he  found 
there  Abraham,  and  Moses,  and  Isa  (Jesus),  and  many  more 
of  the  prophets.  After  he  had  prayed  in  company  with  them 
for  a  time,  a  ladder  of  light  was  let  down  from  heaven,  until 
the  lower  end  rested  on  the  Shakra,  or  foundation-stone  of  the 
sacred  house,  being  the  stone  of  Jacob.  Aided  by  the  angel 
Gabriel,  Mahomet  ascended  this  ladder  with  the  rapidity  of 
lightning. 

Being  arrived  at  the  first  heaven,  G-abriel  knocked  at  the 
gate.  Who  is  there?  was  demanded  from  within.  Gabriel. 
"Who  is  with  thee  ?  Mahomet.  Has  he  received  his  mission  ? 
He  has.     Then  he  is  welcome  !  and  the  gate  was  opened. 


THE  NOCTURNAL  JOURNEY.  117 


This  first  Leaven  was  of  pure  silver,  and  in  its  resplendent 
vault  the  stars  are  suspended  by  chains  of  gold.  In  each  star 
an  angel  is  placed  sentinel,  to  prevent  the  demons  from  scaling 
the  sacred  abodes.  As  Mahomet  entered,  an  ancient  man  ap- 
proached him,  and  Gabriel  said,  "  Here  is  thy  father  Adam, 
pay  him  reverence."  Mahomet  did  so,  and  Adam  embraced 
him,  calling  him  the  greatest  among  his  children,  and  the  first 
among  the  prophets. 

In  this  heaven  were  innumerable  animals  of  all  kinds, 
which  Gabriel  said  were  angels,  who,  under  these  forms,  inter- 
ceded with  Allah  for  the  various  races  of  animals  upon  earth. 
Among  these  was  a  cock  of  dazzling  whiteness,  and  of  such 
marvellous  height,  that  his  crest  touched  the  second  heaven, 
though  five  hundred  years'  journey  above  the  first.  This  won- 
derful bird  saluted  the  ear  of  Allah  each  morning  with  his 
melodious  chant.  All  creatures  on  earth,  save  man,  are  awa- 
kened by  his  voice,  and  all  the  fowls  of  his  kind  chant  hallelu- 
jahs in  emulation  of  his  note.* 

*  There  are  three  to  which,  say  the  Moslem  doctors,  God  always  lends 
a  willing  ear :  the  voice  of  him  who  reads  the  Koran  ;  of  him  who  prays 
for  pardon  ;  and  of  this  cock  who  crows  to  the  glory  of  the  Most  High. 
When  the  last  day  is  near,  they  add,  Allah  will  bid  this  bird  to  close  his 
wings  and  chant  no  more.  Then  all  the  cocks  on  earth  will  cease  to  crow, 
and  their  silence  will  be  a  sign  that  the  great  day  of  judgnicnt  is  im- 
pending. 

The  Reverend  Doctor  Humphrey  Prideaux,  Dean  of  Norwich,  m  his  life  of 
Mahomet,  accuses  him  of  having  stolen  this  wonderful  cock  from  the  tract 


118  MAHOMET  AND  HIS  SUCCESSORS. 


They  now  ascended  to  the  second  heaven.  Gabriel,  as  be- 
fore, knocked  at  the  gate  ;  the  same  questions  and  replies  were 
exchanged  ;  the  door  opened  and  they  entered. 

This  heaven  was  all  of  polished  steel,  and  dazzling  splen- 
dor. Here  they  found  Noah  ;  who,  embracing  Mahomet,  hailed 
him  as  the  greatest  among  the  prophets. 

Arrived  at  the  third  heaven,  they  entered  with  the  same 
ceremonies.  It  was  all  studded  with  precious  stones,  and  too 
brilliant  for  mortal  eyes.  Here  was  seated  an  angel  of  im- 
measurable height,  whose  eyes  were  seventy  thousand  days' 
journey  apart.  He  had  at  his  command  a  hundred  thousand 
battalions  of  armed  men.  Before  him  was  spread  a  vast  book, 
in  which  he  was  continually  writing  and  blotting  out. 

^'  This,  Oh  Mahomet,"  said  Gabriel,  '•  is  Asrael,  the  angel 
of  death,  who  is  in  the  confidence  of  Allah.  In  the  book  be- 
fore him  he  is  continually  writing  the  names  of  those  who  are 
to  be  born,  and  blotting  out  the  names  of  those  who  have  lived 
their  allotted  time,  and  who,  therefore,  instantly  die." 

They  now  mounted  to  the  fourth  heaven,  formed  of  tho 

Bava  Bartha  of  the  Babylonish  Talmud,  "  wherein,"  says  he,  "  we  have  a 
story  of  such  a  prodigious  bird,  called  Zig,  which,  standing  with  his  feet  on 
the  earth,  reacheth  up  to  the  heavens  with  his  head,  and  with  the  spreading 
of  his  wings,  darkeneth  the  whole  orb  of  the  sun,  and  causetha  total  eclipse 
thereof.  This  bird  the  Chaldee  paraphrast  on  the  Psalms  says  is  a  cock, 
and  that  he  crows  before  the  Lord  ;  and  the  Chaldee  paraphrast  on  Job 
tells  us  of  his  crowing  every  morning  before  the  Lord,  and  that  God  giv- 
eth  liim  wisdom  for  that  purpose." 


THE  NOCTURNAL  JOURNEY.  119 


finest  silver.  Among  the  angels  who  inhabited  it  was  one 
five  hundred  days'  journey  in  height.  His  countenance  was 
troubled,  and  rivers  of  tears  ran  from  his  .eyes.  '•  This,"  said 
-  Gabriel,  "  is  the  angel  of  tears,  appointed  to  weep  over  the 
sins  of  the  children  of  men,  and  to  predict  the  evils  which 
await  them." 

The  fifth  heaven  was  of  the  finest  gold.  Here  Mahomet 
was  received  by  Aaron  with  embraces  and  congratulations. 
The  avenging  angel  dwells  in  this  heaven,  and  presides  over 
the  element  of  fire.  Of  all  the  angels  seen  by  Mahomet,  he 
was  the  most  hideous  and  terrific.  His  visage  seemed  of  cop- 
per, and  was  covered  with  wens  and  warts.  His  eyes  flashed 
lightning,  and  he  grasped  a  flaming  lance.  He  sat  on  a  throne 
surrounded  by  flames,  and  before  him  was  a  heap  of  red-hot 
chains.  Were  he  to  alight  upon  earth  in  his  true  form,  the 
mountains  would  be  consumed,  the  seas  dried  up,  and  all  the 
inhabitants  would  die  with  terror.  To  him,  and  the  angels  his 
ministers,  is  intrusted  the  execution  of  divine  vengeance  on 
infidels  and  sinners. 

Leaving  this  awful  abode,  they  mounted  to  the  sixth  heaven, 
composed  of  a  transparent  stone,  called  Hasala,  which  may  be 
rendered  carbuncle.  Here  was  a  great  angel,  composed  half 
of  snow  and  half  of  fire ;  yet  the  snow  melted  not,  nor  was 
the  fire  extinguished.  Around  him  a  choir  of  lesser  angela 
continually  exclaimed,  "  Oh  Allah  !  who  hast  united  snow  and 
fire,  unite  all  thy  faithful  servants  in  obedience  to  thy  law." 


120  MAHOMET  AND  HIS  SUCCESSORS. 


"  This,"  said  Gabriel,  '•  is  the  guardian  angel  of  heaven  and 
earth.  It  is  he  who  dispatches  angels  unto  individuals  of  thy 
nation,  to  incline  them  in  favor  of  thy  mission,  and  call  them 
to  the  service  of  God  ;  and  he  will  continue  to  do  so  until  the 
day  of  resurrection." 

Here  was  the  prophet  Musa  (Moses),  who,  however,  instead 
of  welcoming  Mahomet  with  joy,  as  the  other  prophets  had 
done,  shed  tears  at  sight  of  him. 

"  Wherefore  dost  thou  weep  ?"  inquired  Mahomet.  "  Be- 
cause I  behold  a  successor,  who  is  destined  to  conduct  more  of 
his  nation  into  paradise  than  ever  I  could  of  the  backsliding 
children  of  Israel." 

Mounting  hence  to  the  seventh  heaven,  Mahomet  was  re- 
ceived by  the  patriarch  Abraham.  This  blissful  abode  is 
formed  of  divine  light,  and  of  such  transcendent  glory  that 
the  tongue  of  man  cannot  describe  it.  One  of  its  celestial 
inhabitants  will  suffice  to  give  an  idea  of  the  rest.  He  sur- 
passed the  whole  earth  in  magnitude,  and  had  seventy  thou- 
sand heads  ;  each  head  seventy  thousand  mouths  ;  each  mouth 
seventy  thousand  tongues ;  each  tongue  spoke  seventy  thou- 
sand different  languages,  and  all  these  were  incessantly  em- 
ployed in  chanting  the  praises  of  the  Most  High, 

While  contemplating  this  wonderful  being,  Mahomet  was 
suddenly  transported  aloft  to  the  lotus-tree,  called  Sedrat, 
which  flourishes  on  the  right  hand  of  the  invisible  throne  of 
Allah.     The  branches  of  this   tree   extend   wider   than  the 


THE  NOCTURNAL  JOURNEY.  121 


distance  between  the  sun  and  the  earth.  Angels  more  numer- 
ous than  the  sands  of  the  sea-shore,  or  of  the  beds  of  all  the 
streams  and  rivers,  rejoice  beneath  its  shade.  The  leaves 
resemble  the  ears  of  an  elephant ;  thousands  of  immortal 
birds  sport  among  its  branches,  repeating  the  sublime  verses 
of  the  Koran.  Its  fruits  are  milder  than  milk  and  sweeter 
than  honey.  If  all  the  creatures  of  God  were  assembled,  ono 
of  these  fruits  would  be  sufficient  for  their  sustenance.  Each 
seed  incloses  a  houri,  or  celestial  virgin,  provided  for  the 
felicity  of  true  believers.  From  this  tree  issue  four  rivers ; 
two  flow  into  the  interior  of  paradise,  two  issue  beyond  it, 
and  become  the  Nile  and  Euphrates. 

Mahomet  and  his  celestial  guide  now  proceeded  to  Al 
Mamour,  or  the  House  of  Adoration ;  formed  of  red  jacinths 
or  rubies,  and  surrounded  by  innumerable  lamps,  perpetually 
burning.  As  Mahomet  entered  the  portal,  three  vases  were 
offered  him,  one  containing  wine,  another  milk,  and  the  third, 
honey.     He  took  and  drank  of  the  vase  containing  milk. 

"  Well  hast  thou  done  ;  auspicious  is  thy  choice,"  exclaimed 
Gabriel.  "  Hadst  thou  drunk  of  the  wine,  thy  people  had  all 
gone  astray." 

The  sacred  house  resembles  in  form  the  Caaba  at  Mecca, 
and  is  perpendicularly  above  it  in  the  seventh  heaven.  It  is 
visited  every  day  by  seventy  thousand  angels  of  the  highest 
order.  They  were  at  this  very  time  making  their  holy  circuit, 
and  Mahomet,  joining  with  them,  walked  round  it  seven  times. 
VOL.  I.  Q 


122  MAHOMET  AND  HIS  SUCCESSORS. 


Gabriel  could  go  no  further.  Mahomet  now  traversed^ 
quicker  than  thought,  an  immense  space ;  passing  through  two 
regions  of  dazzling  light,  and  one  of  profound  darkness. 
Emerging  from  this  utter  gloom,  he  was  filled  with  awe  and 
terror  at  finding  himself  in  the  presence  of  Allah,  and  but 
two  bow-shots  from  his  throne.  The  face  of  the  Deity  was 
covered  with  twenty  thousand  veils,  for  it  would  have  annihi- 
lated man  to  look  upon  its  glory.  He  put  forth  his  hands,  and 
placed  one  upon  the  breast  and  the  other  upon  the  shoulder 
of  Mahomet,  who  felt  a  freezing  chill  penetrate  to  his  heart 
and  to  the  very  marrow  of  his  bones.  It  was  followed  by  a 
feeling  of  ecstatic  bliss,  while  a  sweetness  and  fragrance  pre- 
vailed around,  which  none  can  understand,  but  those  who  have 
been  in  the  divine  presence. 

Mahomet  now  received  from  the  Deity  himself,  many  of 
the  doctrines  contained  in  the  Koran ;  and  fifty  prayers  were 
prescribed  as  the  daily  duty  of  all  true  believers. 

When  he  descended  from  the  divine  presence  and  again 
met  with  Moses,  the  latter  demanded  what  Allah  had  required. 
"  That  I  should  make  fifty  prayers  every  day." 

"  And  thinkest  thou  to  accomplish  such  a  task  ?  I  have 
made  the  experiment  before  thee.  I  tried  it  with  the 
children  of  Israel,  but  in  vain ;  return,  then,  and  beg  a  di- 
minution of  the  task." 

Mahomet  returned  accordingly,  and  obtained  a  diminution 
of  ten  prayers  ;  but  when  he  related  his  success  to  Moses,  the 


THE  NOCTURNAL  JOURNEY.  123 


latter  made  the  same  objection  to  the  daily  amount  of  forty. 
By  his  advi(3e  Mahomet  returned  repeatedly,  until  the  number 
was  reduced  to  five. 

Moses  still  objected.  '•  Thinkest  thou  to  exact  five  prayers 
daily  from  thy  people  ?  By  Allah !  I  have  had  experience 
with  the  children  of  Israel,  and  such  a  demand  is  vain ;  re- 
turn, therefore,  and  entreat  still  further  mitigation  of  the 
task." 

"No,"  replied  Mahomet,  "  I  have  already  asked  indulgence 
until  I  am  ashamed."  With  these  words  he  saluted  Moses 
and  departed. 

By  the  ladder  of  light  he  descended  to  the  temple  of  Je- 
rusalem, where  he  found  Borak  fastened  as  he  had  left  her, 
and  mounting,  was  borne  back  in  an  instant  to  the  place 
whence  he  had  first  been  taken. 

This  account  of  the  vision,  or  nocturnal  journey,  is  chiefly 
according  to  the  words  of  the  historians  Abulfeda,  Al  Bokhari, 
and  Abu  Horeira,  and  is  given  more  at  large  in  the  Life  of 
Mahomet,  by  Gagnier.  The  journey  itself  has  given  rise  to 
endless  commentaries  and  disputes  among  the  doctors.  Some 
afiirm  that  it  was  no  more  than  a  dream  or  vision  of  the 
night;  and  support  their  assertion  by  a  tradition  derived' 
from  Ayesha,  the  wife  of  Mahomet,  who  declared  that,  on  tlic 
night  in  question,  his  body  rcmainGd  perfectly  still,  and  it  was 
only  in  spirit  that  he  made  his  nocturnal  journey.  In  giving 
this  tradition,  however,  they  did  not  consider  that  at  the  time 


J34  MAHOMET  AND  HIS  SUCCESSORS. 


the  journey  was  said  to  Lave  taken  place.  Ayesha  was  still  a 
cLild,  and,  though  espoused,  had  not  become  the  wife  of 
Mahomet. 

Others  insist  that  he  made  the  celestial  journey  bodily^ 
and  that  the  whole  was  miraculously  effected  in  so  short  a 
space  of  time,  that,  on  his  return,  he  was  able  to  prevent  the 
complete  overturn  of  a  vase  of  water,  which  the  angel  Gabriel 
had  struck  with  his  wing  on  his  departure. 

Others  say  that  Mahomet  only  pretended  to  have  made 
the  nocturnal  journey  to  the  temple  of  Jerusalem,  and  that  the 
subsequent  ascent  to  heaven  was  a  vision.  According  to  Ahmed 
ben  Joseph,  the  nocturnal  visit  to  the  temple  was  testified  by 
the  patriarch  of  Jerusalem  himself  '•  At  the  time,"  says  he, 
"  that  Mahomet  sent  an  envoy  to  the  emperor  Heraclius,  at 
Constantinople,  inviting  him  to  embrace  Islamism,  the  patri- 
arch was  in  the  presence  of  the  emperor.  The  envoy  having 
related  th^  nocturnal  journey  of  the  prophet,  the  patriarch 
was  seized  with  astonishment,  and  informed  the  emperor  of  a 
circumstance  coinciding  with  the  narrative  of  the  envoy.  '  It 
is  my  custom,'  said  he,  '  never  to  retire  to  rest  at  night  until 
T  have  fastened  every  door  of  the  temple.  On  the  night  here 
mentioned,  I  closed  them  according  to  my  custom,  but  there 
Was  one  which  it  was  impossible  to  move.  Upon  this,  I  sent 
for  the  carpenters,  who,  having  inspected  the  door,  declared 
that  the  lintel  over  the  portal,  and  the  edifice  itself,  had  settled 
tp  such  a  degree,  that  it  was  out  of  their  power  t  j  close  the 


THE  NOCTURNAL  JOURNEY.  125 


door  1  was  obliged,  therefore,  to  leave  it  open.  Early  in 
the  morning,  at  the  break  of  day,  I  repaired  thitlier,  and  bo 
hold,  the  stone  placed  at  the  corner  of  the  temple  was  perfo- 
rated, and  there  were  vestiges  of  the  place  where  Al  Borakhad 
been  fastened.  Then,  said  I,  to  those  present,  this  portal 
would  not  have  remained  fixed  unless  some  prophet  had  been 
here  to  pray.'  " 

Traditions  go  on  to  say,  that  when  Mahomet  narrated  his 
nocturnal  journey  to  a  large  assembly  in  Mecca,  many  mar- 
velled yet  believed,  some  were  perplexed  with  doubt,  but  the 
Koreishites  laughed  it  to  scorn.  '•  Thou  sayest  that  thou  hast 
been  to  the  temple  of  Jerusalem,"  said  Abu  Jahl ;  "  prove  the 
truth  of  thy  words,  by  giving  a  description  of  it." 

For  a  moment  Mahomet  was  embarrassed  by  the  demand, 
for  he  had  visited  the  temple  in  the  night,  when  its  form  was 
not  discernible ;  suddenly,  however,  the  angel  Gabriel  stood 
by  his  side,  and  placed  before. his  eyes  an  exact  type  of  the 
sacred  edifice,  so  that  he  was  enabled  instantly  to  answer  the 
most  minute  questions. 

The  story  still  transcended  the  belief  even  of  some  of  his 
disciples,  until  Abu  Beker,  seeing  them  wavering  in  their  faith, 
and  in  danger  of  backsliding,  roundly  vouched  for  the  truth 
of  it ;  in  reward  for  which  support,  Mahomet  gave  him  the 
title  of  Al  Seddek,  or  the  Testifier  to  the  Truth,  by  which  he 
was  thenceforth  distinguished. 

As  we  have  already  observed,  this  nocturnal  journey  rests 


126  MAHOMET  AND  HIS  SUCCESSORS. 


almost  entirely  upon  tradition,  though  some  of  its  circum- 
stances are  vaguely  alluded  to  in  the  Koran,  The  whole  may 
be  a  fanciful  superstructure  of  Moslem  fanatics  on  one  of 
these  visions  or  ecstasies  to  which  Mahomet  was  prone,  and 
the  relation  of  which  caused  him  to  be  stigmatized  by  the 
Koreishites  as  a  madman. 


DESPERATE  FORTUNES.  J87 


CHAPTER  XIIL 


Mahomet  makes  converts  of  pilgrims  from  Medina. — Determines  lo  fly  to 
that  city. — A  plot  to  slay  him. — His  miraculous  escape. — His  Hegira, 
or  flight. — His  reception  at  Medina. 


The  fortunes  of  Mahomet  were  becoming  darker  and  darker 
in  his  native  placa  Cadijah,  his  original  benefactress,  the 
devoted  companion  of  his  solitude  and  seclusion,  the  zealous 
believer  in  his  doctrines,  was  in  her  grave  :  so  also  was  Abu 
Taleb,  once  his  faithful  and  efficient  protector.  Deprived  of 
the  sheltering  influence  of  the  latter,  Mahomet  had  become,  in 
a  manner,  an  outlaw  in  Mecca  ;  obliged  to  conceal  himself,  and 
remain  a  burthen  on  the  hospitality  of  those  whom  his  own 
doctrines  had  involved  in  persecution.  If  worldly  advantage 
had  been  his  object,  how  had  it  been  attained  1  Upwards  of 
ten  years  had  elapsed  since  first  he  announced  his  prophetic 
mission  ;  ten  long  years  of  enmity,  trouble,  and  misfortune. 
Still  he  persevered,  and  now,  at  a  period  of  life  when  men  seek 
to  enjoy  in  repose  the  fruition  of  the  past,  rather  than  risk  all 


lies  MAHOMET  AND  HIS  SUCCESSORS. 


in  now  schemes  for  the  future,  we  find  him,  after  having  sacri- 
ficed ease,  fortune,  and  friends,  prepared  to  give  up  home  and 
country  also,  rather  than  his  religious  creed. 

As  soon  as  the  privileged  time  of  pilgrimage  arrived,  he 
emerged  once  more  from  his  concealment,  and  mingled  with 
the  multitude  assembled  from  all  parts  of  Arabia.  Ilis  earnest 
desire  was  to  find  some  powerful  tribe,  or  the  inhabitants  of 
some  important  city,  capable  and  willing  to  receive  him  as  a 
guest,  and  protect  him  in  the  enjoyment  and  propagation  of 
his  faith. 

His  quest  was  for  a  time  unsuccessful.  Those  who  had 
come  to  worship  at  the  Caaba,  drew  back  from  a  man  stigma- 
tized as  an  apostate  ;  and  the  worldly-minded  were  unwilling 
to  befriend  one  proscribed  by  the  powerful  of  his  native  place. 

At  length,  as  he  was  one  day  preaching  on  the  hill  Al 
Akaba,  a  little  to  the  north  of  Mecca,  he  drew  the  attention 
of  certain  pilgrims  from  the  city  of  Yathreb.  This  city,  since 
called  Medina,  was  about  two  hundred  and  seventy  miles  north 
of  Mecca.  Many  of  its  inhabitants  were  Jews  and  heretical 
Christians.  The  pilgrims  in  question  were  pure  Arabs  of  the 
ancient  and  powerful  tribe  of  Khazradites,  and  in  habits  of 
friendly  intercourse  with  the  Keneedites  and  Naderites,  two 
Jewish  tribes  inhabiting  Mecca,  who  claimed  to  be  of  the 
sacerdotal  line  of  Aaron.  The  pilgrims  had  often  heard  their 
Jewish  friends  explain  the  mysteries  of  their  faith,  and  talk 
of  an  expected  Messiah.     They  were  moved  by  the  eloquence 


PROSELYTES  IN  MEDINA.  129 


of  Mahomet,  and  struck  with  the  resemblance  of  his  doctrines 

to  those  of  the  Jewish  law ;  insomuch  that  when  they  heard 

him  proclaim  hims-elf  a  prophet,  sent  by  heaven  to  restore  the 

ancient  faith,  they  said,  one  to  another,  '•  Surely  this  must  be 

the  promised  Messiah  of  which  we  have  been  told,"     The 

more  they  listened,  the  stronger  became  their  persuasion  of  the 

fact,  until  in  the  end  they  avowed  their  conviction,  and  made 

a  final  profession  of  the  faith. 

As  the  Khazradites  belonged  to  one  of  the  most  powerful 

tribes  of  Yathreb,  Mahomet  sought  to  secure  their  protection, 

and  proposed  to  accompany  them  on  their  return  ;  but  they 

informed  him  that  they  were  at  deadly  feud  with  the  Awsifces, 

another  powerful  tribe  of  that  city,  and  advised  him  to  defer 

his  coming  until  they  should  be  at  peace.     He  consented  ;  but 

on  the  return  home  of  the  pilgrims,  he  sent  with  them  Musab 

Ibn  Omeir,  one  of  the  most  learned  and  able  of  his  disciples, 

with  instructions  to  strengthen  them  in  the  faith,  and  to  preach 

it  to  their  townsmen.      Thus  were  the  seeds  of  Islamism  first 

sown  in  the  city  of  Medina.     For  a  time  they  thrived  but 

slowly.    Musab  was  opposed  by  the  idolaters,  and  his  life 

threatened  ;  but  he  persisted  in  his  exertions,  and  gradually 

made  converts  among  the  principal  inhabitants.     Among  these 

were  Saad  Ibn  Maads,  a  prince  or  chief  of  the  Awsites  ;  and 

Osaid  Ibn  Hodheir,  a  man  .of  great  authority  in  the  city. 

Numbers  of  the  Moslems  of  Mecca  also,  driven  away  by  per- 

secution,  took  refuge  in  Medina,  and  aided  in  propagating  the 

6* 


130  MAHOMET  AND  HIS   SUCCESSORS. 


new  faith  among  its  inhabitants,  until  it  found  its  way  into 
almost  every  household. 

Feeling  now  assured  of  being  able  to  give  Mahomet  an 
asylum  in  the  city,  upwards  of  seventy  of  the  converts  of  Me- 
dina, led  by  Musab  Ibn  Omeir,  repaired  to  Mecca  with  the 
pilgrims  in  the  holy  month  of  the  thirteenth  year  of  "  the  mis- 
sion," to  invite  him  to  take  up  his  abode  in  their  city.  Ma- 
homet gave  them  a  midnight  meeting  on  the  hill  Al  Akaba. 
His  uncle  Al  Abbas,  who,  like  the  deceased  Abu  Taleb,  took 
an  affectionate  interest  in  his  welfare,  though  no  convert  to  his 
doctrines,  accompanied  him  to  this  secret  conference,  which  he 
feared  might  lead  him  into  danger.  He  entreated  the  pil- 
grims from  Medina  not  to  entice  his  nephew  to  their  city  until 
more  able  to  protect  him  :  warning  them  that  their  open  ado2> 
tion  of  the  new  faith  would  bring  all  Arabia  in  arms  against 
them.  His  warnings  and  entreaties  were  in  vain :  a  solemn 
compact  was  made  between  the  parties.  Mahomet  demanded 
that  they  should  abjure  idolatry,  and  worship  the  one  true 
God  openly  and  fearlessly.  For  himself  he  exacted  obedience 
in  weal  and  woe ;  and  for  the  disciples  who  might  accompany 
him,  protection  ;  even  such  as  they  would  render  to  their  own 
wives  and  children.  On  these  terms  he  offered  to  bind  him^ 
self  to  remain  among  them,  to  be  the  friend  of  their  friends, 
the  enemy  of  their  enemies.  "  But,  should  we  perish  in  your 
cause,"  asked  they,  "  what  will  be  our  reward  ?"  "  Paradise  f" 
replied  the  prophet. 


COMPACT  WITH  THE  EMISSARIES.  131 


The  terms  w«re  accepted ;  the  emissaries  from  Medina 
placed  their  hands  in  the  hands  of  Mahomet,  and  swore  to 
abide  by  the  compact.  The  latter  then  singled  out  twelve 
from  among  them,  whom  he  designated  as  his  apostles ;  in 
imitation,  it  is  supposed,  of  the  example  of  our  Saviour.  Just 
then  a  voice  was  heard  from  the  summit  of  the  hill,  denounc- 
ing them  as  apostates,  and  menacing  them  with  punishment. 
The  sound  of  this  voice,  heard  in  the  darkness  of  the  night, 
inspired  temporary  dismay.  "  It  is  the  voice  of  the  fiend 
Iblis,"  said  Mahomet,  scornfully ;  "  he  is  the  foe  of  God  :  fear 
him  not."  It  was  probably  the  voice  of  some  spy  or  eves- 
dropper  of  the  Koreishites ;  for  the  very  next  morning  they 
manifested  a  knowledge  of  what  had  taken  place  in  the  night ; 
and  treated  the  new  confederates  with  great  harshness  as  they 
were  departing  from  the  city. 

It  was  this  early  accession  to  the  faith,  and  this  timely  aid 
proffered  and  subsequently  afforded  to  Mahomet  and  his  dis- 
ciples, which  procured  for  the  Moslems  of  Medina  the  appella- 
tion of  Ansarians,  or  auxiliaries,  by  which  they  were  afterwards 
distinguished. 

After  the  departure  of  the  Ansarians,  and  the  expiration  of 
the  holy  month,  the  persecutions  of  the  Moslems  were  resumed 
with  increased  virulence,  insomuch  that  Mahomet,  seeing  a 
crisis  was  at  hand,  and  being  resolved  to  leave  the  city,  ad- 
vised his  adherents  generally  to  provide  for  their  safety.  For 
timsclf,  he  still  lingered  in  Mecca  with  a  few  devoted  followera 


132  MAHOMET  AND  HIS  SUCCESSORS. 


Abu  Sofian,  bis  implacable  foe,  was  at  tbis  time  govarnor 
of  tbe  city.  He  was  botb  incensed  and  alarmed  at  tbe  spread- 
ing growtb  of  tbe  new  faitb,  and  beld  a  meeting  of  tbe  cbief 
of  tbe  Koreisbites  to  devise  some  means  of  effectually  putting 
a  stop  to  it.  Some  advised  tbat  Mabomet  sbould  be  banisbed 
tbe  city  ;  but  it  was  objected  tbat  be  migbt  gain  otber  tribes 
to  bis  interest,  or  perbaps  tbe  people  of  Medina,  and  return 
at  tbeir  bead  to  take  bis  revenge.  Otbers  proposed  to  wall 
him  up  in  a  dungeon,  and  supply  him  with  food  until  be  died  ; 
but  it  was  surmised  tbat  bis  friends  might  effect  his  escape. 
All  these  objections  were  raised  by  a  violent  and  pragmatical 
old  man,  a  stranger  from  tbe  province  of  Nedja,  who,  say  the 
Moslem  writers,  was  no  other  than  the  devil  in  disguise, 
breathing  his  malignant  spirit  into  those  present.  At  length 
it  was  declared  by  Abu  Jabl,  that  the  only  effectual  check  on 
the  growing  evil  was  to  put  Mahomet  to  death.  To  this  all 
agreed,  and  as  a  means  of  sharing  the  odium  of  the  deed,  and 
withstanding  the  vengeance  it  might  awaken  among  the  rela- 
tives of  the  victim,  it  was  arranged  that  a  member  of  each 
family  sbould  plunge  bis  sword  into  the  body  of  Mahomet. 

It  is  to  this  conspiracy  that  allusion  is  made  in  the  eighth 
chapter  of  the  Koran.  "  And  call  to  mind  how  the  unbe- 
lievers plotted  against  thee,  that  they  might  either  detain 
thee  in  bonds,  or  put  thee  to  death,  or  expel  thee  tbe  city; 
but  God  laid  a  plot  against  them  ;  and  God  is  the  best  layer 
of  plots.'' 


A  PLOT  FRUSTRATED.  133 


In  fact,  by  the  time  the  murderers  arrived  before  the  dwell- 
ing of  Mahomet,  he  was  apprised  of  the  impending  danger. 
As  usual,  the  warning  is  attributed  to  the  angel  Gabriel,  but 
it  is  probable  it  was  given  by  some  Koreishite,  less  bloody- 
minded  than  his  confederates.  It  came  just  in  time  to  save 
Mahomet  from  the  hands  of  his  enemies.  They  paused  at  his 
door,  but  hesitated  to  enter.  Looking  through  a  crevice  they 
beheld,  as  they  thought,  Mahomet  wrapped  in  his  green  mantle, 
and  lying  asleep  on  his  couch.  They  waited  for  a  while,  con- 
sulting whether  to  fall  on  him  while  sleeping,  or  wait  until 
he  should  go  forth.  At  length  they  burst  open  the  door 
and  rushed  toward  the  couch.  The  sleeper  started  up  ;  but, 
instead  of  Mahomet,  Ali  stood  before  them.  Amazed  and  con- 
founded, they  demanded,  "Where  is  Mahomet?"  "I  know 
not,"  replied  Ali,  sternly,  and  walked  forth  ;  nor  did  any  one 
venture  to  molest  him.  Enraged  at  the  escape  of  their  vic- 
tim, however,  the  Koreishites  proclaimed  a  reward  of  a  hun- 
dred camels  to  any  one  who  should  bring  them  Mahomet  alive 
or  dead. 

Divers  accounts  are  given  of  the  mode  in  which  Mahomet 
made  his  escape  from  the  house  after  the  faithful  Ali  had 
wrapped  himself  in  his  mantle  and  taken  his  place  upon  the 
couch.  The  most  miraculous  account  is,  that  he  opened  the 
door  silently,  as  the  Koreishites  stood  before  it,  and,  scattering 
a  handful  of  dust  in  the  air,  cast  such  blindness  upon  them, 
that  he  walked  through  the  midst  of  them  without  being  per- 


134  MAHOMET  AND  HIS   SUCCESSORS 


ceived.  This,  it  is  added,  is  confirmed  by  the  verse  of  tho 
SOtli  chapter  of  the  Koran :  "  We  have  thrown  blindness  upon 
them,  that  they  shall  not  see." 

The  most  probable  account  is,  that  he  clambered  over  the 
wall  in  the  rear  of  the  house,  by  the  help  of  a  servant,  who 
bent  his  back  for  him  to  step  upon  it. 

He  repaired  immediately  to  the  house  of  Abu  Beker,  and 
they  arranged  for  instant  flight.  It  was  agreed  that  they 
should  take  refuge  in  a  cave  in  Mount  Thor,  about  an  hour's 
distance  from  Mecca,  and  wait  there  until  they  could  proceed 
safely  to  Medina :  and  in  the  meantime  the  children  of  Abu 
Beker  should  secretly  bring  them  food.  '  They  left  Mecca 
while  it  was  yet  dark,  making  their  way  on  foot  by  the  light 
of  the  stars,  and  the  day  dawned  as  they  found  themselves  at 
the  foot  of  Mount  Thor.  Scarce  were  they  within  the  cave, 
when  they  heard  the  sound  of  pursuit.  Abu  Beker,  though  a 
brave  man,  quaked  with  fear.  '•  Our  pursuers,"  said  he,  "  are 
many,  and  we  are  but  two."  "  Nay,"  replied  Mahomet,  '■  there 
is  a  third  ;  God  is  with  us  !"  And  here  the  Moslem  writers 
relate  a  miracle,  dear  to  the  minds  of  all  true  believers.  By 
the  time,  say  they,  that  the  Koreishites  reached  the  mouth  of 
the  cavern,  an  acacia  tree  had  sprung  up  before  it,  in  the 
spreading  branches  of  which  a  pigeon  had  made  its  nest,  and 
laid  its  eggs,  and  over  the  whole  a  spider  had  woven  its  web. 
When  the  Koreishites  beheld  these  signs  of  undisturbed  quiet, 
they  concluded  that  no  one  could  recently  have  entered  tho 


THE  HEGIRA.  136 


cavern  ;  so  they  turned  away,  and  pursued  their  search  in 
another  direction. 

Whether  protected  hy  miracle  or  not,  the  fugitives  remained 
for  three  days  undiscovered  in  the  cave,  and  Asama,  the 
daughter  of  Abu  Beker,  brought  them  food  in  the  dusk  of  the 
evenings. 

On  the  fourth  day,  when  they  presumed  the  ardor  of  pur- 
suit had  abated,  the  fugitives  ventured  forth,  and  set  out  for 
Medina,  on  camels  which  a  servant  of  Abu  Beker  had  brought 
in  the  night  for  them.  Avoiding  the  main  road  usually  taken 
by  the  caravans,  they  bent  their  course  nearer  to  the  coast  of 
the  Red  Sea.  They  had  not  proceeded  far,  however,  before 
they  were  overtaken  by  a  troop  of  horse,  headed  by  Soraka 
Ibn  Malec.  Abu  Beker  was  again  dismayed  by  the  number 
of  their  pursuers  ;  but  Mahomet  repeated  the  assurance,  "  Be 
not  troubled ;  Allah  is  with  us."  Soraka  was  a  grim  warrior, 
with  shagged  iron-gray  locks,  and  naked  sinewy  arms  rough 
with  hair.  As  he  overtook  Mahomet,  his  horse  reared  and  fell 
with  him.  His  superstitious  mind  was  struck  with  it  as  an 
evil  sign.  Mahomet  perceived  the  state  of  his  feelings,  and  by 
an  eloquent  appeal  wrought  upon  him  to  such  a  degree,  that 
Soraka,  filled  with  awe,  entreated  his  forgiveness  :  and  turning 
back  with  his  troop,  suffered  him  to  proceed  on  his  way  unmo* 
lested. 

The  fugitives  continued  their  journey  without  further  in-, 
terruption,  until  they  arrived  at  Koba,  a  hill  about  two  miles 


136  MAHOMET  AND  HIS  SUCCESSORS. 


from  Medina.  It  was  a  favorite  resort  of  the  inliabitants  of 
the  city,  and  a  place  to  which  they  sent  their  sick  and  infirm, 
for  the  air  was  pure  and  salubrious.  Hence,  too,  the  city  was 
supplied  with  fruit ;  the  hill  and  its  environs  being  covered 
with  vineyards,  and  with  groves  of  the  date  and  lotus  ;  with 
gardens  producing  citrons,  oranges,  pomegranates,  figs,  peaches, 
and  apricots  ;  and  being  irrigated  with  limpid  streams. 

On  arriving  at  this  fruitful  spot,  Al  Kaswa,  the  camel  of 
Mahomet,  crouched  on  her  knees,  and  would  go  no  further. 
The  prophet  interpreted  it  as  a  favorable  sign,  and  determined 
to  remain  at  Koba,  and  prepare  for  entering  the  city.  The 
place  where  his  camel  knelt  is  still  pointed  out  by  pious  Mos- 
lems, a  mosque  named  Al  Takwa  having  been  built  there  to 
commemorate  the  circumstance.  Some  affirm  that  it  was  ac- 
tually founded  by  the  prophet.  A  deep  well  is  also  shown  in 
the  vicinity,  beside  which  Mahomet  reposed  under  the  shade 
of  the  trees,  and  into  which  he  dropped  his  seal  ring.  It  is 
believed  still  to  remain  there,  and  has  given  sanctity  to  the 
well ;  the  waters  of  which  are  conducted  by  subterraneous  con- 
duits to  Medina,  At  Koba  he  remained  four  days,  residing 
in  the  house  of  an  Awsite  named  Colthum  Ibn  Hadem. 
While  at  this  village  he  was  joined  by  a  distinguished  chief^ 
Boreida  Ibn  Hoseib,  with  seventy  followers,  all  of  the  triba  of 
Saham.  These  made  profession  of  faith  between  the  hands 
of  Mahomet. 

Another  renowned  proselyte  who  repaired  to  the  prophet 


SALMAN  THE  PERSIAN.  137 


at  this  village,  was  Salman  al  Parsi  (or  the  Persian).  He  ia 
said  to  have  been  a  native  of  a  small  place  near  Ispahan,  and 
that,  on  passing  one  day  by  a  Christian  church,  he  was  so 
much  struck  by  the  devotion  of  the  people,  and  the  solemnity 
of  the  worship,  that  he  became  disgusted  with  the  idolatrous 
faith  in  which  he  had  been  brought  up.  He  afterwards  wan- 
dered about  the  east,  from  city  to  city,  and  convent  to  convent, 
in  quest  of  a  religion,  until  an  ancient  monk,  full  of  years  and 
infirmities,  told  him  of  a  prophet  who  had  arisen  in  Arabia  to 
restore  the  pure  faith  of  Abraham. 

This  Salman  rose  to  power  in  after  years,  and  was  reputed 
by  the  unbelievers  of  Mecca  to  have  assisted  Mahomet  in 
compiling  his  doctrine.  This  is  alluded  to  in  the  sixteenth 
chapter  of  the  Koran.  •'  Verily,  the  idolaters  say,  that  a 
certain  man  assisted  to  compose  the  Koran ;  but  the  language 
of  this  man  is  Ajami  (or  Persian),  and  the  Koran  is  indited 
in  the  pure  Arabian  tongue."* 

The  Moslems  of  Mecca,  who  had  taken  refuge  some  time 
before  in  Medina,  hearing  that  Mahomet  was  at  hand,  came 
forth  to  meet  him  at  Koba  ;  among  these  was  the  early  con- 
vert Talha,  and  Zobeir,  the  nephew  of  Cadijah.     These,  seeing 

*  The  renowned  and  learned  Humphrey  Prideaux,  Doctor  of  Divinity 
and  Dean  of  Norwich,  in  his  Life  of  Mahomet,  confounds  this  Salman  the 
Persian  with  Abdallah  Ibn  Salam,  a  learned  Jew  ;  by  some  called  Abdias 
Ben  Salan  in  the  Hebrew  dialect,  and  by  others  Abdallah  Salen  ;  who  is 
accused  by  Christian  writers  of  assisting  Mahomet  in  fabricating  his  reve- 
lations. 


IH8  MAHOMET  AND  HIS  SUCCESSORS. 


the  traTel-staincd  garments  of  Mahomet  and  Abu  Beker,  gave 
them  white  mantles,  with  which  to  make  their  entrance  into 
Medina.  Numbers  of  the  Ansarians,  or  auxiliaries,  of  Medina, 
who  had  made  their  compact  with  Mahomet  in  the  preceding 
year,  now  hastened  to  renew  their  vow  of  fidelity. 

Learning  from  them  that  the  number  of  proselytes  in  the 
city  was  rapidly  augmenting,  and  that  there  was  a  general  dis- 
position to  receive  him  favorably,  he  appointed  JFriday,  the 
Moslem  sabbath,  the  sixteenth  day  of  the  month  Eabi,  for 
his  public  entrance. 

Accordingly,  on  the  morning  of  that  day  he  assembled  all 
his  followers  to  prayer ;  and  after  a  sermon,  in  which  he  ex- 
pounded the  main  principles  of  his  faith,  he  mounted  his 
camel  Al  Kaswa,  and  set  forth  for  that  city  which  was  to 
become  renowned  in  after  ages  as  his  city  of  refuge. 

Boreida  Ibn  al  Hoseib,  with  his  seventy  horsemen  of  the 
trib«  of  Saham,  accompanied  him  as  a  guard.  Some  of  the 
disciples  took  turns  to  hold  a  canopy  of  palm-leaves  over  his 
head,  and  by  his  side  rode  Abu  Beker.  '•  Oh  apostle  of  God  !" 
cried  Boreida,  "  thou  shalt  not  enter  Medina  without  a  stand- 
ard ;"  so  saying,  he  unfolded  his  turban,  and  tying  one  end 
of  it  to  the  point  of  his  lance,  bore  it  aloft  before  the  prophet. 

The  city  of  Medina  was  fair  to  approach,  being  extolled  for 
beauty  of  situation,  salubrity  of  climate,  and  fertility  of  soil ; 
for  the  luxuriance  of  its  palm-trees,  and  the  fragrance  of  its 
shrubs  and  flowers.     At  a  short  distance  from  the  city  a  crowd 


ENTRANCE  INTO  MEDINA.  139 


of  new  proselytes  to  the  faith,  came  forth  in  sun  and  dust  to 
meet  the  cavalcade.  Most  of  them  had  never  seen  Mahomet, 
and  paid  reverence  to  Abu  Beker  through  mistake  ;  hut  the 
latter  put  aside  the  screen  of  palm-leaves,  and  pointed  out  the 
real  object  of  homage,  who  was  greeted  with  loud  accla- 
mations. 

In  this  way  did  Mahomet,  so  recently  a  fugitive  from  his 
native  city,  with  a  price  upon  his  head,  enter  Medina,  more  as 
a  conqueror  in  triumph  than  an  exile  seeking  an  asylum.  He 
alighted  at  the  house  of  a  Khazradite,  named  Abu  Ayub,  a 
devout  Moslem,  to  whom  moreover  he  was  distantly  related  ; 
here  he  was  hospitably  received,  and  took  up  his  abode  in  the 
basement  story. 

Shortly  after  his  arrival  he  was  joined  by  the  faithful  Ali, 
who  had  fled  from  Mecca,  and  journeyed  on  foot,  hiding  him- 
self in  the  day  and  travelling  only  at  night,  lest  he  should  fall 
into  the  hands  of  the  Koreishites.  lie  arrived  weary  and 
wayworn,  his  feet  bleeding  with  the  roughness  of  the  journey. 

Within  a  few  days  more  came  Ayesha,  and  the  rest  of  Abu 
Beker's  household,  together  with  the  fiimily  of  Mahomet,  con- 
ducted by  his  faithful  freedman  Zeid,  and  by  Abu  Beker's 
servant  Abdallah. 

Such  is  the  story  of  the  memorable  Hegira,  or  "  Flight  of 
the  prophet ;" — the  era  of  the  Arabian  kalendar  from  which 
time  is  calculated  by  all  true  Moslems  :  it  corresponds  to  the 
622d  year  of  the  Christian  era. 


140  MAHOMET  AND  HIS   SUCCESSORS. 


CHAPTER  XIV. 

Moslems  in  Medina,  Mohadjerins  and  Ansarians. — The  party  of  Abdallab 
Ibn  Obba  and  the  Hypocrites. — Mahomet  builds  a  mosque  ;  preaches  ; 
makes  converts  among  the  Christians. — The  Jews  slow  to  believe. — 
Brotherhood  cstabhshed  between  fugitives  and  aUies. 

Mahomet  soon  found  himself  at  the  head  of  a  numerous  and 
powerful  sect  in  Medina ;  partly  made  up  of  those  of  his  dis- 
ciples who  had  fled  from  Mecca,  and  were  thence  called  Mo- 
hadjerins or  Fugitives,  and  partly  of  inhabitants  of  the  place, 
who  on  joining  the  faith  were  called  Ansarians  or  Auxiliaries. 
Most  of  these  latter  were  of  the  powerful  tribes  of  the  Aw- 
sites  and  Khazradites,  which,  though  descended  from  two 
brothers,  Al  Aws  and  Al  Khazraj,  had  for  a  hundred  and 
twenty  years  distracted  Medina  by  their  inveterate  and  mortal 
feuds,  but  had  now  become  united  in  the  bonds  of  faith.  With 
such  of  these  tribes  as  did  not  immediately  adopt  his  doctrines 
he  made  a  covenant. 

The  Khazradites  were  very  much  under  the  sway  of  a 
prince  or  chief,  named  Abdallah  Ibn  Obba ;  who,  it  is  said, 
was  on  the  point  of  being  made  king,  when  the  arrival  of 


ERECTS  A  MOSQUE.  141 


Mahomet  and  the  excitement  caused  by  his  doctrines  gave 
the  popular  feeling  a  new  direction.  Abdallah  was  stately 
in  person,  of  a  graceful  demeanor,  and  ready  and  eloquent 
tongue  ;  he  professed  great  friendship  for  Mahomet,  and  with 
several  companions  of  his  own  type  and  character,  used  to 
attend  the  meetings  of  the  Moslems.  Mahomet  was  captiva- 
ted at  first  by  their  personal  appearance,  their  plausible  con- 
versation^ and  their  apparent  deference ;  but  he  found  in  the 
end  that  Abdallah  was  jealous  of  his  popularity  and  cherished 
secret  animosity  against  him,  and  that  his  companions  were 
equally  false  in  their  pretended  friendship  ;  hence,  he  stamped 
them  with  the  name  of  "The  Hypocrites."  Abdallah  Ibn 
Obba  long  continued  his  political  rival  in  Medina. 

Being  now  enabled  publicly  to  exercise  his  faith  and  preach 
his  doctrines,  Mahomet  proceeded  to  erect  a  mosque.  The 
place  chosen  was  a  graveyard  or  burying  ground,  shaded  by 
date-trees.  He  is  said  to  have  been  guided  in  his  choice  by 
what  he  considered  a  favorable  omen  ;  his  camel  having  knelt 
opposite  to  this  place  on  his  public  entry  into  the  city.  The 
dead  were  removed,  and  the  trees  cut  down  to  make  way  for  the 
intended  edifice.  It  was  simple  in  form  and  structure,  suited 
to  the  unostentatious  religion  which  he  professed,  and  to  the 
scanty  and  precarious  means  of  its  votaries.  The  walls  were 
of  earth  and  brick ;  the  trunks  of  the  palm-trees  recently 
felled,  served  as  pillars  to  support  the  roof,  which  was  framed 
of  their  branches  and  thatched  with    their  leaves.     It  wan 


142  MAHOMET  AND  HIS  SUCCESSORS. 


about  a  hundred  ells  square,  and  Lad  three  doors ;  one  to 
the  south,  where  the  Kebla  was  afterwards  established^ 
another  called  the  gate  of  Gabriel,  and  the  third  the  gate 
of  Mercy.  A  part  of  the  edifice,  called  Soffat,  was  assigned 
as  a  habitation  to  such  of  the  believers  as  were  without  a 
home. 

Mahomet  assisted  with  his  own  hands  in  tne  construction 
of  this  mosque.  With  all  his  foreknowledge,  he  little  thought 
that  he  was  building  his  own  tomb  and  monument ;  for  in 
that  edifice  his  remains  are  deposited.  It  has  in  after  times 
been  repeatedly  enlarged  and  beautified,  but  still  bears  the 
name  Mesjed  al  Nebi  (the  Mosque  of  the  Prophet),  from  having 
been  founded  by  his  hands.  He  was  for  some  time  at  a  loss  in 
what  manner  his  followers  should  be  summoned  to  their  devo- 
tions ;  vv^hether  with  the  sound  of  trumpets,  as  among  the 
Jews,  or  by  lighting  fires  on  high  places,  or  by  the  striking  of 
timbrels.  While  in  this  perplexity,  a  form  of  words  to  be 
cried  aloud,  was  suggested  by  Abdallah,  the  son  of  Zeid,  who 
declared  that  it  was  revealed  to  him  in  a  vision.  It  was  in- 
stantly adopted  by  Mahomet,  and  such  is  given  as  the  origin  of 
the  following  summons,  which  is  to  this  day  heard  from  the  lofty 
minarets  throughout  the  East,  calling  the  Moslems  to  the 
place  of  worship :  "  God  is  great !  God  is  great !  There  is 
no  God  but  God.  Mahomet  is  the  apostle  of  God.  Come  to 
prayers !  come  to  prayers  !  God  is  great !  God  is  great ! 
There  is  no  God  but  God."     To  which  at   dawn  of  daj  is 


PREACHING  IN  THE  MOSQUE.  143 


added  the  exhortation,  '•  Prayer  is  better  than  sleep  !  Prayer 
is  better  than  sleep  !" 

Every  thing  in  this  humble  mosque  was  at  first  conducted 
with  great  simplicity.  At  night  it  was  lighted  up  by  splinters 
of  the  date-tree  :  and  it  was  some  time  before  lamps  and  oil 
were  introduced.  The  prophet  stood  on  the  ground  and 
preached,  leaning  with  his  back  against  the  trunk  of  one  of 
the  date-trees,  which  served  as  pillars.  He  afterwards  had  a 
pulpit  or  tribune  erected,  to  which  he  ascended  by  three  steps, 
BO  as  to  be  elevated  above  the  congregation.  Tradition  asserts, 
that  when  he  first  ascen<Ied  this  pulpit,  the  deserted  date-tree 
uttered  a  groan  ;  whereupon,  as  a  consolation,  he  gave  it  the 
choice  either  to  be  transplanted  to  a  garden  again  to  flourish, 
or  to  be  transferred  to  paradise,  there  to  yield  fruit,  in  after 
life,  to  true  believers.  The  date-tree  wisely  chose  the  latter, 
and  was  subsequently  buried  beneath  the  pulpit,  there  to  await 
its  blissful  resurrection. 

Mahomet  preached  and  prayed  in  the  pulpit,  sometimes 
sitting,  sometimes  standing  and  leaning  on  a  stafi*.  His  pre- 
cepts as  yet  were  all  peaceful  and  benignant,  inculcating  devo- 
tion to  God  and  humanity  to  man.  He  seems  to  have  emulated 
for  a  time  the  benignity  of  the  Christian  faith.  "  He  who  is 
not  afi'ectionate  to  God's  creatures,  and  to  his  own  children," 
would  he  sa}^,  '•  God  will  not  be  affectionate  to  him.  Every 
Moslem  who  clothes  the  naked  of  his  faith,  will  be  clothed  by 
Allah  in  the  green  robes  of  paradise." 


144  MAHOMET  AND  HIS   SUCCESSORS. 


In  one  of  his  traditional  sermons  transmitted  by  liis  dis- 
ciples, is  the  following  apologue  on  the  subject  of  charity : 
"  When  God  created  the  earth  it  shook  and  trembled,  until 
he  put  mountains  upon  it,  to  make  it  firm.  Then  the  angels 
asked,  '  Oh  God,  is  there  any  thing  of  thy  creation  stronger 
than  these  mountains  V  And  God  replied,  '  Iron  is  strongei 
than  the  mountains  ;  for  it  breaks  them.'  '  And  is  there  any 
thing  of  thy  creation  stronger  than  iron?'  'Yes;  fire  is 
stronger  than  iron,  for  it  melts  it.'  '  Is  there  any  thing  of  thy 
creation  stronger  than  fire  V  '  Yes  ;  water,  for  it  quenches  fire.' 
*  Oh  Lord,  is  there  any  thing  of  thy  creation  stronger  than 
water  V  '  Yes,  wind ;  for  it  overcomes  water  and  puts  it  in 
motion.'  '  Oh,  our  Sustainer  !  is  there  any  thing  of  thy  crea- 
tion stronger  than  wind  V  '  Yes,  a  good  man  giving  alms  ; 
if  he  give  with  his  right  hand  and  conceal  it  from  his  left,  he 
overcomes  all  things.' " 

His  definition  of  charity  embraced  the  wide  circle  of  kind- 
ness. Every  good  act,  he  would  say,  is  charity.  Your  smiling 
in  your  brother's  face  is  charity ;  an  exhortation  of  your 
fellow  man  to  virtuous  deeds  is  equal  to  alms-giving ;  your 
putting  a  wanderer  in  the  right  road  is  charity  ;  your  assisting 
the  blind  is  charity;  your  removing  stones  and  thorns  and 
other  obstructions  from  the  road  is  charity ;  your  giving  water 
to  the  thirsty  is  charity. 

"  A  man's  true  wealth  hereafter  is  the  good  he  does  in  this 
world  to  his  fellow  man.    When  he  dies,  people  will  say.  What 


DEFINITION   OF  CHARITY.  145 


property  has  he  left  behind  him  ?  But  the  angels,  who  examine 
him  in  the  grave,  will  ask,  '  What  good  deeds  hast  thou  sent 
before  thee  ?'  " 

"  Oh  prophet !"  said  one  of  his  disciples,  "  my  mother, 
Omm-Sad,  is  dead ;  what  is  the  best  alms  I  can  send  for  tLo 
good  of  her  soul?"  "Water!"  replied  Mahomet,  bethinking 
himself  of  the  panting  heats  of  the  desert.  "  Dig  a  well  for 
her,  and  give  water  to  the  thirsty."  The  man  digged  a  well 
in  his  mother's  name,  and  said,  '•  This  well  is  for  my  mother, 
that  its  rewards  may  reach  her  so\il." 

Charity  of  the  tongue,  also,  that  most  important  and  least 
cultivated  of  charities,  was  likewise  earnestly  inculcated  by 
Mahomet.  Abu  Jaraiya,  an  inhabitant  of  Basrah,  coming  to 
Medina,  and  being  persuaded  of  the  apostolical  office  of  Ma- 
homet, entreated  him  some  great  rule  of  conduct.  "  Speak 
evil  of  no  one,"  answered  the  prophet.  "  From  that  time," 
says  Abu  Jaraiya,  '•  I  never  did  abuse  any  one,  whether  free- 
man or  slave." 

The  rules  of  Islamism  extended  to  the  courtesies  of  life 
Make  a  salam  (or  salutation)  to  a  house  on  entering  and  leav- 
ing it.  Return  the  salute  of  friends  and  acquaintances,  and 
wayfarers  on  the  road.  He  who  rides  must  be  the  first  to 
make  the  salute  to  him  who  walks ;  he  who  walks  to  him  who 
is  sitting ;  a  small  party  to  a  large  party,  and  the  young  to 
the  old. 

On  the  arrival  of  Mahomet  at  Medina,  some  of  the  Chris- 

VOL.  T.  7 


146  MAHOMET  AND  HIS  SUCCESSORS. 


tians  of  the  city  promptly  enrolled  tliemselves  among  hig 
followers ;  they  were  probably  of  those  sectarians  who  held 
to  the  human  nature  of  Christ,  and  found  nothing  repugnant 
in  Islamism ;  which  venerated  Christ  as  the  greatest  among 
the  prophets.  The  rest  of  the  Christians  resident  there 
showed  but  little  hostility  to  the  new  faith,  considering  it  far 
better  than  the  old  idolatry.  Indeed,  the  schisms  and  bitter 
dissensions  among  the  Christians  of  the  East  had  impaired 
their  orthodoxy,  weakened  their  zeal,  and  disposed  them  easily 
to  be  led  away  by  new  doctrines. 

The  Jews,  of  which  there  were  rich  and  powerful  families 
in  Medina  and  its  vicinity,  showed  a  less  favorable  disposition. 
With  some  of  them  Mahomet  made  covenants  of  peace,  and 
trusted  to  gain  them  in  time  to  accept  him  as  their  promised 
Messiah  or  prophet.  Biased,  perhaps  unconsciously,  by  such 
views,  he  had  modelled  many  of  his  doctrines  on  the  dogmas 
of  their  religion,  and  observed  certain  of  their  fasts  and  ordir 
nances.  He  allowed  such  as  embraced  Islamism,  to  continue 
in  the  observance  of  their  Sabbath,  and  of  several  of  the 
Mosaic  laws  and  ceremonies.  It  was  the  custom  of  the  differ- 
ent religions  of  the  East,  to  have  each  a  Kebla  or  sacred  point 
towards  which  they  turned  their  faces  in  the  act  of  adoration ; 
the  Sabeans  toward  the  North  Star;  the  Persian  fire-wor- 
Bhipper  towards  the  east,  the  place  of  the  rising  sun ;  tne 
Jews  toward  their  holy  city  of  Jerusalem.  Hitherto  Mahomet 
had  prescribed  nothing  of  the  kind ;  but  now.  out  of  deference 


THE  LEAGUE  OF  BROTHERHOOD.  147 


to  the  Jews,  he  made  Jerusalem  the  Kebla,  toward  which  all 
Moslems  were  to  turn  their  faces  when  in  prayer. 

"While  new  converts  were  daily  made  among  the  inhabitants 
of  Medina,  sickness  and  discontent  began  to  prevail  among 
the  fugitives  from  Mecca.  They  were  not  accustomed  to  the 
climate  ;  many  suffered  from  fevers,  and  in  their  sickness  and 
debility  languished  after  the  home  whence  they  were  exiled 

To  give  them  a  new  home,  and  link  them  closely  with  their 
new  friends  and  allies,  Mahomet  established  a  brotherhood 
between  fifty-four  of  them  and  as  many  of  the  inhabitants  of 
Medina.  Two  persons  thus  linked  together,  were  pledged  to 
stand  by  each  other  in  weal  and  woe  ;  it  was  a  tie  which  knit 
their  interests  more  closely  even  than  that  of  kindred,  for  they 
were  to  be  heirs  to  each  other  in  preference  to  blood  relations. 

This  institution  was  one  of  expediency,  and  lasted  only 
until  the  new  comers  had  taken  firm  root  in  Medina  ;  extended 
merely  to  those  of  the  people  of  Mecca  who  had  fled  from 
persecution ;  and  is  alluded  to  in  the  following  verse  of  the 
eighth  chapter  of  the  Koran  :  '-  They  who  have  believed  and 
have  fled  their  country,  and  employed  their  substance  and  their 
persons  in  fighting  for  the  faith,  and  they  who  have  given  the 
prophet  a  refuge  among  them,  and  have  assisted  him.  these 
shall  be  deemed  the  one  nearest  of  kin  to  the  other." 

In  this  shrewd,  but  simple  way,  were  laid  the  foundations 
of  that  power  which  was  soon  to  attain  stupendous  strength, 
and  to  shake  the  mightiest  empires  of  the  world. 


148  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  XV. 

Marriage  of  Mahomet  with  Ayesha. — Of  his  daughter  Fatima  with  All.— 
Their  household  arrangements. 

The  family  relations  of  Mahomet  liad  been  mucli  broken  up 
by  the  hostility  brought  upon  liim  by  his  religious  zeal.  His 
daughter  Rokaia  was  still  an  exile  with  her  husband,  Othman 
Ibn  Affan,  in  Abyssinia ;  his  daughter  Zeinab  had  remained 
in  Mecca  with  her  husband,  Abul  Aass,  who  was  a  stubborn 
opposer  of  the  new  faith.  The  family  with  Mahomet  in  Me- 
dina consisted  of  his  recently  wedded  wife  Sawda,  and  Fatima 
and  Urn  Colthum,  daughters  of  his  late  wife  Cadijah.  He  had  a 
heart  prone  to  afifection,  and  subject  to  female  influence,  but 
he  had  never  entertained  much  love  for  Sawda ;  and  though  he 
always  treated  her  with  kindness,  he  felt  the  want  of  some  one 
to  supply  the  place  of  his  deceased  wife  Cadijah. 

"  Oh  Omar,"  said  he  one  day,  "  the  best  of  man's  treasures 
is  a  virtuous  woman,  who  acts  by  Grod's  orders,  and  is  obedient 
and  pleasing  to  her  husband :  he  regards  her  personal  and 
mental  beauties  with  delight ;  when  he  orders  her  to  do  any 


MARRIAGE  WITH  AYESHA,  149 


thing  slie  obeys  him  ;  and  when  he  is  absent  she  guards  hia 
right  in  property  and  honor." 

He  now  turned  his  eyes  upon  his  betrothed  spouse  Ayesha, 
the  beautiful  daughter  of  Abu  Beker.  Two  years  had  elapsed 
since  they  were  betrothed,  and  she  had  now  attained  her  ninth 
year ;  an  infantine  age  it  would  seem,  though  the  female  form 
is  wonderfully  precocious  in  the  quickening  climates  of  the 
East.  Their  nuptials  t-ook  place  a  few  months  after  their 
arrival  in  Medina,  and  were  celebrated  with  great  simplicity  ; 
the  wedding  supper  was  of  milk,  and  the  dowry  of  the  bride 
was  twelve  okk  of  silver. 

The  betrothing  of  Fatima,  his  youngest  daughter,  with  his 
loyal  disciple  Ali.  followed  shortly  after,  and  their  marriage  at  a 
somewhat  later  period.  Fatima  was  between  fifteen  and  sixteen 
years  of  age,  of  great  beauty,  and  extolled  by  Arabian  writers 
as  one  of  the  four  perfect  women  with  whom  Allah  has  deigned 
to  bless  the  earth.     The  age  of  Ali  was  about  twenty-two. 

Heaven  and  earth,  say  the  Moslem  writers,  joined  in  paying 
honor  to  these  happy  espousals.  Medina  resounded  with  fes- 
tivity, and  blazed  with  illuminations,  and  the  atmosphere  was 
laden  with  aromatic  odors.  As  Mahomet,  on  the  nuptial  night, 
conducted  his  daughter  to  her  bridegroom,  heaven  sent  down 
a  celestial  pomp  to  attend  her :  on  her  right  hand  was  the 
archangel  Gabriel,  on  her  left  was  Michael,  and  she  was  fol- 
lowed by  a  train  of  seventy  thousand  angels,  who  all  night 
kept  watch  round  the  mansion  of  the  youthful  pair. 


150  MAHOMET  AND  HIS  SUCCESSORS. 


Such  are  the  vaunting  exaggerations  with  which  Moslem 
ivriters  are  prone  to  overlay  every  event  in  the  history  of  the 
prophet,  and  destroy  the  real  grandeur  of  his  career,  which 
consists  in  its  simplicity.  A  more  reliable  account  states  that 
the  Vv^edding  feast  was  of  dates  and  olives  ;  that  the  nuptial 
couch  was  a  sheep-skin  ;  that  the  portion  of  the  bride  consisted 
of  two  skirts,  one  head-tire,  two  silver  armlets,  one  leathern 
pillow  stuffed  with  palm-leaves,  one  beaker  or  drinking  cup,  one 
handmill,  two  large  jars  for  water,  and  one  pitcher.  All  this 
was  in  unison  with  the'  simplicity  of  Arab  housekeeping,  and 
with  the  circumstances  of  the  married  couple ;  and  to  raise 
the  dowry  required  of  him,  Ali,  it  is  said,  had  to  sell  several 
camels  and  some  shirts  of  mail. 

The  style  of  living  of  the  prophet  himself  was  not  superior 
to  that  of  his  disciple.  Ayesha,  speaking  of  it  in  after  years, 
observed :  "  For  a  whole  month  together  we  did  not  light  a 
fire  to  dress  victuals  ;  our  food  was  nothing  but  dates  and 
water,  unless  any  one  sent  us  meat.  The  people  of  the  pro* 
phet's  household  never  got  wheat-bread  two  successive  days." 

His  food,  in  general,  was  dates  and  barley-bread,  with  milk 
and  honey.  He  swept  his  chamber,  lit  his  fire,  mended  his 
clothes,  and  was,  in  fact,  his  own  servant.  For  each  of  his  two 
wives  he  provided  a  separate  house  adjoining  the  mosque.  He 
resided  with  them  by  turns,  but  Ayesha  ever  remained  his 
favorite. 

Mahomet  has  been  extolled  by  Moslem  writers  for  the 


DEVOTION  TO  CADIJAH.  151 


chastity  of  his  early  life ;  and  it  is  remarkable  that,  with  all 
the  plurality  of  wives  indulged  in  by  the  Arabs,  and  which 
he  permitted  himself  in  subsequent  years,  and  with  all  that 
constitutional  fondness  which  he  evinced  for  the  sex,  he 
remained  single  in  his  devotion  to  Cadijah  to  her  dying  day, 
never  giving  her  a  rival  in  his  house,  nor  in  his  heart.  Even 
the  fresh  and  budding  charms  of  Ayesha,  which  soon  assumed 
such  empire  over  him,  could  not  obliterate  the  deep  and  min- 
gled feeling  of  tenderness  and  gratitude  for  his  early  benefac- 
tress. Ayesha  was  piqued  one  day  at  hearing  him  indulge 
in  these  fond  recollections  :  "  Oh,  apostle  of  God,"  demanded 
the  youthful  beauty,  "was  not  Cadijah  stricken  in  years? 
Has  not  Allah  given  thee  a  better  wife  in  her  stead '?" 

"  Never !"  exclaimed  Mahomet,  with  an  honest  burst  of 
feeling — "  never  did  God  give  me  a  better  !  When  I  was 
poor,  she  enriched  me  ;  when  I  was  pronounced  a  liar,  she 
believed  in  me ;  when  I  was  opposed  by  all  the  world,  she 
remained  true  to  me  !" 


152  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  XVI. 

The  sword  announced  as  the  instrument  of  faith. — First  foray  against  the 
Koreishites. — Surprisal  of  a  caravan. 

We  come  now  to  an  important  era  in  the  career  of  Mahomet 
Hitherto  he  had  relied  on  argument  and  persuasion  to  make 
proselytes  ;  enjoining  the  same  on  his  disciples.  His  exhorta- 
tions to  them  to  hear  with  patience  and  long-suifering  the  vio- 
lence of  their  enemies,  almost  emulated  the  meek  precept  of 
our  Saviour,  "  if  they  smite  thee  on  the  one  cheek,  turn  to 
them  the  other  also."  He  now  arrived  at  a  point  where  he 
completely  diverged  from  the  celestial  spirit  of  the  Christian 
doctrines,  and  stamped  his  religion  with  the  alloy  of  fallible 
mortality.  His  human  nature  was  not  capable  of  maintaining 
the  sublime  forbearance  he  had  hitherto  inculcated.  Thirteen 
years  of  meek  endurance  had  been  rewarded  by  nothing  but 
aggravated  injury  and  insult.  His  greatest  persecutors  had 
been  those  of  his  own  tribe,  the  Koreishites,  especially  those 
of  the  rival  line  of  Abd  Schems  ;  whose  vindictive  chief,  Abu 
Bofian,  had  now  the  sway  at  Mecca.     By  their  virulent  hos- 


RELIGION  OF  THE  SWORD.  153 


tility  his  fortunes  had  been  "blasted ;  his  family  degraded, 
impoverished,  and  dispersed,  and  he  himself  driven  into  exile. 
All  this  he  might  have  continued  to  bear  with  involuntary 
meekness,  had  not  the  means  of  retaliation  unexpectedly 
sprung  up  within  his  reach.  He  had  come  to  Medina  a  fugi- 
tive seeking  an  asylum,  and  craving  merely  a  quiet  home.  In 
a  little  while,  and  probably  to  his  own  surprise,  he  found  an 
army  at  his  command  :  for  among  the  many  converts  daily 
made  in  Medina ;  the  fugitives  flocking  to  him  from  Mecca, 
and  proselytes  from  the  tribes  of  the  desert ;  were  men  of  reso- 
lute spirit,  skilled  in  the  use  of  arms,  and  fond  of  partisan 
warfare.  Human  passions  and  mortal  resentments  were  awa- 
kened by  this  sudden  accession  of  power.  They  mingled  with 
that  zeal  for  religious  reform,  which  was  still  his  predominant 
motive.  In  the  exaltations  of  his  enthusiastic  spirit  he  endea- 
vored to  persuade  himself,  and  perhaps  did  so  effectually,  that 
the  power  thus  placed  within  his  reach  was  intended  as  a 
means  of  effecting  his  great  purpose,  and  that  he  was  called 
upon  by  divine  command  to  use  it.  Such,  at  least,  is  the  pur- 
port of  the  memorable  manifesto  which  he  issued  at  this 
epoch,  and  which  changed  the  whole  tone  and  fortunes  of 
his  faith. 

"  Different  prophets,'  said  he,  "  have  been  sent  by  God  to 
illustrate  his  different  attributes :  Moses  his  clemency  and  provi- 
dence ;  Solomon  his  wisdom,  majesty,  and  glory  ;  Jesus  Christ 
his  righteousness,  omniscience,  and  power  ; — ^his  righteousnesa 

VOL.  I.  7* 


154  MAHOMET  AND  HIS  SUCCESSORS. 


by  purity  of  conduct ;  his  omniscience  by  the  knowledge  he 
displayed  of  the  secrets  of  all  hearts ;  his  power  by  the  mira- 
cles he  wrought.  None  of  these  attributes,  however,  have 
been  sufficient  to  enforce  conviction,  and  even  the  miracles  of 
Moses  and  Jesus  have  been  treated  with  unbelief  I,  there- 
fore, the  last  of  the  prophets,  am  sent  with  the  sword  !  Let 
those  who  promulgate  my  faith  enter  into  no  argument  nor 
discussion ;  but  slay  all  who  refuse  obedience  to  the  law. 
Whoever  fights  for  the  true  faith,  whether  he  fall  or  conquer, 
will  assuredly  receive  a  glorious  reward." 

"  The  sword,"  added  he,  "  is  the  key  of  heaven  and  hell ; 
all  who  draw  it  in  the  cause  of  the  faith  will  be  rewarded  with 
temporal  advantages  ;  every  drop  shed  of  their  blood,  every 
peril  and  hardship  endured  by  them,  will  be  registered  on  high 
as  more  meritorious  than  even  fasting  or  praying.  If  they 
fall  in  battle,  their  sins  will  at  once  be  blotted  out,  and  they 
will  be  transported  to  paradise,  there  to  revel  in  eternal  plea- 
sures in  the  arms  of  black-eyed  houris.'' 

Predestination  was  brought  to  aid  these  belligerent  doc- 
trines. Every  event,  according  to  the  Koran,  was  predestined 
from  eternity,  and  could  not  be  avoided.  No  man  could  die 
sooner  or  later  than  his  allotted  hour,  and  when  it  arrived,  it 
would  be  the  same,  whether  the  angel  of  death  should  find 
him  in  the  quiet  of  his  bed,  or  amid  the  storm  of  battle. 

Such  were  the  doctrines  and  revelations  which  converted 
Tslamism  of  a  sudden  from  a  religion  of  meekness  and  phi- 


FIRST  WARLIKE  ENTERPRISE.  155 


lanthropy,  to  one  of  violence  and  the  sword.  They  were  pecu- 
liarly acceptable  to  the  Arabs,  harmonizing  with  their  habits, 
and  encouraging  their  predatory  propensities.  Virtually 
pirates  of  the  desert,  it  is  not  to  be  wondered  at  that,  after 
this  open  promulgation  of  the  Religion  of  the  Sword,  they 
should  flock  in  crowds  to  the  standard  of  the  prophet.  Still 
no  violence  was  authorized  by  Mahomet  against  those  who 
should  persist  in  unbelief,  provided  they  should  readily  submit 
to  his  temporal  sway,  and  agree  to  pay  tribute  ;  and  here  we 
see  the  first  indication  of  worldly  ambition  and  a  desire  for 
temporal  dominion  dawning  upon  his  mind.  Still  it  will  be 
found,  that  the  tribute  thus  exacted  was  subsidiary  to  his 
ruling  passion,  and  mainly  expended  by  him  in  the  extension 
of  the  faith. 

The  first  warlike  enterprises  of  Mahomet  betray  the  lurk- 
ing resentment  we  have  noted.  They  were  directed  against 
the  caravans  of  Mecca,  belonging  to  his  implacable  enemies 
the  Koreishites.  The  three  first  were  headed  by  Mahomet  in 
person,  but  without  any  material  result  The  fourth  was  con- 
fided to  a  Moslem,  named  Abdallah  Ibn  Jasch  ;  who  was  sent 
out  with  eight  or  ten  resolute  followers  on  the  road  toward 
South  Arabia.  As  it  was  now  the  holy  month  of  Radjab, 
sacred  from  violence  and  rapine,  Abdallah  had  sealed  orders, 
not  to  be  opened  until  the  third  day.  These  orders  were 
vaguely  yet  significantly  worded.  Abdallah  was  to  repair  to 
the  valley  of  Naklah,  between  Mecca  and  Tayef  (the  same  in 


156  MAHOMET  AND  HIS   SUCCESSORS. 


wliich  Maliomet  had  the  revelation  of  the  Genii),  whore  he 
was  to  watch  for  an  expected  caravan  of  the  Koreishitcs. 
"  Perhaps,"  added  the  letter  of  instructions  shrewdl}^, — "  per- 
haps thou  niayest  be  able  to  bring  us  some  tidings  of  it." 

Abdallah  understood  the  true  meaning  of  the  letter,  and 
acted  up  to  it.  Arriving  in  the  valley  of  Naklah,  he  descried 
the  caravan,  consisting  of  several  camels  laden  with  merchan- 
dise, and  conducted  by  four  men.  Following  it  at  a  distance, 
he  sent  one  of  his  men,  disguised  as  a  pilgrim,  to  overtake  it. 
From  the  words  of  the  latter  the  Koreishites  supposed  his  com- 
panions to  be  like  himself,  pilgrims  bound  to  Mecca.  Beside, 
it  was  the  month  of  Kadjab,  when  the  desert  might  be  trav- 
elled in  security.  Scarce  had  they  come  to  a  halt,  however, 
when  Abdallah  and  his  comrades  fell  on  them  ;  killed  one  and 
took  two  prisoners ;  the  fourth  escaped.  The  victors  then 
returned  to  Medina  with  their  prisoners  and  booty. 

All  Medina  was  scandalized  at  this  breach  of  the  holy 
month.  Mahomet,  finding  that  he  had  ventured  too  far,  pre- 
tended to  be  angry  with  Abdallah,  and  refused  to  take  the 
share  of  the  booty  ojBTered  to  him.  Confiding  in  the  vagueness 
of  his  instructions,  he  insisted  that  he  had  not  commanded 
Abdallah  to  shed  blood,  or  commit  any  violence  during  the 
holy  month. 

The  clamor  still  continuing,  and  being  echoed  by  the  Ko- 
reishites of  Mecca,  produced  the  following  passage  of  the 
Koran : 


ABSOLVING  REVELATION.  157 


"  They  will  ask  tliee  concerning  the  sacred  month,  whether 
they  may  make  war  therein.  Answer :  To  war  therein  is 
grievous  ;  but  to  deny  God,  to  bar  the  path  of  (rod  against 
his  people,  to  drive  true  believers  from  his  holy  temple,  and 
to  worship  idols,  are  sins  far  more  grievous  than  to  kill  in  tho 
holy  months." 

Having  thus  proclaimed  divine  sanction  for  the  deed,  Ma- 
homet no  longer  hesitated  to  take  his  share  of  the  booty. 
He  delivered  one  of  the  prisoners  on  ransom ;  the  other  em- 
braced Islamism. 

The  above  passage  of  the  Koran,  however  satisfactory  it 
may  have  been  to  devout  Moslems,  will  scarcely  serve  to  ex- 
culpate their  prophet  in  the  eyes  of  the  profane.  The  expe- 
dition of  Abdallah  Ibn  Jasch  was  a  sad  practical  illustration 
of  the  new  religion  of  the  sword.  It  contemplated  not 
merely  an  act  of  plunder  and  revenge,  a  venial  act  in  the  eyes 
of  Arabs,  and  justified  by  the  new  doctrines  by  being  exer- 
cised against  the  enemies  of  the  faith,  but  an  outrage  also  on 
the  holy  month,  that  period  sacred  from  time  immemorial 
against  violence  and  bloodshed,  and  which  Mahomet  himself 
professed  to  hold  in  reverence.  The  craft  and  secrecy  also 
with  which  the  whole  was  devised  and  conducted,  the  sealed 
letter  of  instructions  to  Abdallah,  to  be  opened  only  at  the 
end  of  three  days,  at  the  scene  of  projected  outrage,  and 
couched  in  language  vague,  equivocal,  yet  sufficiently  signifi- 
cant to  the  agent ;  all  were  in  direct  opposition  to  the  conduct 


158  MAHOMET  AND  HIS   SUCCESSORS. 


of  Maliomet  in  the  earlier  part  of  his  career,  when  he  dared 
openly  to  pursue  the  path  of  duty,  "  though  the  sun  should  be 
arrayed  against  him  on  the  right  hand,  and  the  moon  on  the 
left ;"  all  showed  that  he  was  conscious  of  the  turpitude  of  the 
act  he  was  authorizing.  His  disavowal  of  the  violence  com- 
mitted by  Abdallah,  yet  his  bringing  the  Koran  to  his  aid  to 
enable  him  to  profit  by  it  with  impunity,  give  still  darker 
shades  to  this  transaction  ;  which  altogether  shows  how  imme- 
diately and  widely  he  went  wrong  the  moment  he  departed 
from  the  benevolent  spirit  of  Christianity,  which  he  at  first 
endeavored  to  emulate.  Worldly  passions  and  worldly  inte- 
rests were  fast  getting  the  ascendency  over  that  religious  en- 
thusiasm which  first  inspired  him.  As  has  well  been  observed, 
"  the  first  drop  of  blood  shed  in  his  name  in  the  Holy  Week, 
displayed  him  a  man,  in  whom  the  slime  of  earth  had  quenched 
the  holy  flame  of  prophecy." 


BATTLE  OF  BEDER.  ]5fl 


CBAPTER  XVII. 

The  Battle  of  Beder. 

In  the  second  year  of  the  Hegira  Mahomet  received  intelli- 
gence that  his  arch  foe,  Abu  Sofian,  with  a  troop  of  thirty 
horsemen,  was  conducting  back  to  Mecca  a  caravan  of  a  thou- 
sand camels,  laden  with  the  merchandise  of  Syria.  Their 
route  lay  through  the  country  of  Medina,  between  the  range 
of  mountains  and  the  sea.  Mahomet  determined  to  intercept 
them.  About  the  middle  of  the  month  Ramadhan,  therefore, 
he  sallied  forth  with  three  hundred  and  fourteen  men,  of  whom 
eighty-three  were  Mohadjerins,  or  exiles  from  Mecca ;  sixty- 
one  Awsites,  and  a  hundred  and  seventy  Khazradites.  Each 
troop  had  its  own  banner.  There  were  but  two  horses  in  this 
little  army,*  but  there  were  seventy  fleet  camels,  which  the 

*  "  The  Arabs  of  the  desert,"  says  Burckhardt, "  are  not  rich  in  horses. 
Among  the  great  tribes  on  the  Red  Sea,  between  Akaba  and  Mecca,  and 
to  the  south  and  southeast  of  Mecca,  as  far  as  Yemen,  horses  are  very 
scarce,  especially  among  those  of  the  mountainous  districts.  The  settled 
inhabitants  of  Hedjaz  and  Yemen  are  not  much  in  the  habit  of  keeping 


IGO  MAHOMET  AND  HIS   SUCCESSORS. 


troop  mounted  by  turns,  so  as  to  make  a  rapid  marcli  wittout 
mucli  fatigue. 

Othman  Ibn  Affan,  tlie  son-in-law  of  Mahomet,  was  now 
returned  with  his  wife  Rokaia  from  their  exile  in  Abyssinia; 
and  would  have  joined  the  enterprise,  but  his  wife  was  ill 
almost  unto  death,  so  that  he  was  obliged  reluctantly  to  remain 
in  Medina. 

Mahomet  for  a  while  took  the  main  road  to  Mecca,  then 
leaving  it  to  the  left,  turned  toward  the  Eed  Sea  and  entered 
a  fertile  valley,  watered  by  the  brook  Beder.  Here  he  laid  in 
wait  near  a  ford,  over  which  the  caravans  were  accustomed  to 
pass.  He  caused  his  men  to  dig  a  deep  trench,  and  to  divert 
the  water  therein,  so  that  they  might  resort  thither  to  slake 
their  thirst,  out  of  reach  of  the  enemy. 

In  the  meantime,  Abu  Sofian  having  received  early 
intelligence  that  Mahomet  had  sallied  forth  to  waylay  him 
with  a  superior  force,  dispatched  a  messenger  named  Omair, 
on  a  fleet  dromedary,  to  summon  instant  relief  from  Mecca. 
The  messenger  arrived  at  the  Caaba  haggard  and  breathless. 
Abu  Jahl  mounted  the  roof  and  sounded  the  alarm.  All 
Mecca  was  in  confusion  and  consternation.  Henda,  the  wife 
of  Abu  Sofian,  a  woman  of  a  fierce  and  intrepid  nature,  called 
upon  her  father  Otha,  her  brother  Al  Walid,  her  uncle  Shaiba, 

horses.  The  tribes  most  rich  in  horses  are  those  who  dwell  in  the  compar- 
atively fertile  plains  of  Mesopotamia,  on  the  banks  of  the  river  Euphrates, 
»nd  on  the  Syrian  plains." — Burchhardt,  II.  50. 


BATTLE  OF  BEDER.  161 


and  all  tlie  warriors  of  her  kindred,  to  arm  and  hasten  to  the 
relief  of  her  husband.  The  brothers,  too,  of  the  Koreishite 
slain  by  Abdallah  Ibn  Jasch,  in  the  valley  of  Naklah,  seized 
their  weapons  to  avenge  his  death.  Motives  of  interest  were 
mingled  with  eagerness  for  vengeance,  for  most  of  the  Ko* 
reishites  had  property  embarked  in  the  caravan.  In  a  little 
while  a  force  of  one  hundred  horse  and  seven  hundred  cameld 
hurried  forward  on  the  road  toward  Syria.  It  was  led  by 
Abu  Jahl,  now  threescore  .and  ten  years  of  age,  a  veteran 
warrior  of  the  desert,  who  still  retained  the  fire,  and  almost 
the  vigor  and  activity  of  youth,  combined  with  the  rancor  of 
old  age. 

While  Abu  Jahl,  with  his  forces,  was  hurrying  on  in  one 
direction,  Abu  Sofian  was  approaching  in  another.  On  arriv- 
ing at  the  region  of  danger,  he  preceded  his  caravan  a  con- 
siderable distance,  carefully  regarding  every  track  and  foot- 
print. At  length  he  came  upon  the  track  of  the  little  army 
of  Mahomet.  He  knew  it  from  the  size  of  the  kernels  of  the 
dates,  which  the  troops  had  thrown  by  the  wayside  as  they 
marched, — those  of  Medina  being  remarkable  for  their  small- 
ness.  On  such  minute  signs  do  the  Arabs  depend  in  tracking 
their  foes  through  the  deserts. 

Observing  the  course  Mahomet  had  taken,  Abu  Sofian 
changed  his  route,  and  passed  along  the  coast  of  the  Red  Sea 
until  he  considered  himself  out  of  danger.  He  then  sent 
another  messenger  to  meet  any  Koreishites  that  might  have 


i62  MAHOMET  AND  HIS  SUCCESSORS. 


sallied  forth,  and  to  let  tlicm  know  that  the  caravan  was  safe 
and  they  might  return  to  Mecca. 

The  messenger  met  the  Koreishites  when  in  full  march. 
On  hearing  that  the  caravan  was  safe,  they  came  to  a  halt  and 
held  council.  Some  were  for  pushing  forward  and  inflicting  a 
signal  punishment  on  Mahomet  and  his  followers  ;  others  were 
for  turning  back.  In  this  dilemma,  they  sent  a  scout  to 
reconnoitre  the  enemy.  He  brought  back  word  that  they  were 
about  three  hundred  strong ;  this  increased  the  desire  of  those 
who  were  for  battle.  Others  remonstrated.  "  Consider,"  said 
they,  "  these  are  men  who  have  nothing  to  lose ;  they  have 
nothing  but  their  swords ;  not  one  of  them  will  fall  without 
slaying  his  man.  Beside,  we  have  relatives  among  them  ;  if 
we  conquer,  we  will  not  be  able  to  look  each  other  in  the  face, 
having  slain  each  other's  relatives."  These  words  were  pro- 
ducing their  effect,  but  the  brothers  of  the  Koreishite  who  had 
been  slain  in  the  valley  of  Naklah,  were  instigated  by  Abu 
Jahl  to  cry  for  revenge.  That  fiery  old  Arab  seconded  their 
appeal.  "  Forward !"  cried  he  ;  ••  let  us  get  water  from  the 
brook  Beder  for  the  feast  with  which  we  shall  make  merry 
over  the  escape  of  our  caravan."  The  main  body  of  the 
troops,  therefore,  elevated  their  standards  and  resumed  their 
march,  though  a  considerable  number  turned  back  to  Mecca. 

The  scouts  of  Mahomet  brought  him  notice  of  the  ap* 
proach  of  this  force.  The  hearts  of  some  of  his  followers 
failed  them  :  they  had  come  forth  in  the  expectation  of  littlo 


BATTLE  OF  BEDER.  163 


figliting  and  mucli  plunder,  and  were  dismayed  at  the  thoughts 
of  such  an  overwhelming  host ;  -but  Mahomet  bade  them  be 
of  good  cheer,  for  Allah  had  promised  him  an  easy  victory. 

The  Moslems  posted  themselves  on  a  rising  ground,  with 
water  at  the  foot  of  it.  A  hut,  or  shelter  of  the  branches  of 
trees,  had  been  hastily  erected  on  the  summit  for  Mahomet, 
and  a  dromedary  stood  before  it,  on  which  he  might  fly  to 
Medina  in  case  of  defeat. 

The  vanguard  of  the  enemy  entered  the  valley  panting 
with  thirst,  and  hastened  to  the  stream  to  drink ;  but  Hamza, 
the  uncle  of  Mahomet,  set  upon  them  with  a  number  of  his 
men,  and  slew  the  leader  with  his  own  hand.  Only  one  of  the 
vanguard  escaped,  who  was  afterwards  converted  to  the 
faith. 

The  main  body  of  the  enemy  now  approached  with  sound 
of  trumpet.  Three  Koreishite  warriors  advancing  in  front, 
defied  the  bravest  of  the  Moslems  to  equal  combat.  Two  of 
these  challengers  were  Otha,  the  father-in-law  of  Abu  Sofian, 
and  Al  Walid,  his  brother-in-law.  The  third  challenger  was 
Shaiba,  the  brother  of  Otha.  These  it  will  be  recollected  had 
been  instigated  to  sally  forth  from  Mecca,  by  Henda.  the  wife 
of  Abu  Sofian.     They  were  all  men  of  rank  in  their  tribe. 

Three  warriors  of  Medina  stepped  forward  and  accepted 
their  challenge  ;  but  they  cried,  "  No  !  Let  the  renegades  of 
our  own  city  of  Mecca,  advance,  if  they  dare."  Upon  this 
Hamza  and  Ali,  the  uncle  and  cousin  of  Mahomet,  and  Obei- 


164  MAHOMET  AND   HIS   SUCCESSORS. 


dah  Ihn  al  Hareth,  undertook  the  fight.  After  a  fierce  and 
o'bstinate  contest,  Hamza  and  Ali  each  slew  his  antagonist. 
They  then  went  to  the  aid  of  Obeidah,  who  was  severely 
wounded  and  nearly  overcome  by  Otha.  They  slew  the  Ko- 
reishite  and  bore  away  their  associate,  but  he  presently  died 
of  his  wounds. 

The  battle  now  became  general.  The  Moslems,  aware 
of  the  inferiority  of  their  number,  at  first  merely  stood 
on  the  defensive,  maintaining  their  position  on  the  rising 
ground,  and  galling  the  enemy  with  flights  of  arrows  whenever 
they  sought  to  slake  their  intolerable  thirst  at  the  stream 
below.  Mahomet  remained  in  his  hut  on  the  hill,  accom- 
panied by  Abu  Beker,  and  earnestly  engaged  in  prayer. 
In  the  course  of  the  battle  he  had  a  paroxysm,  or  fell  into  a 
kind  of  trance.  Coming  to  himself,  he  declared  that  God  in 
a  vision  had  promised  him  the  victory.  Rushing  out  of  the  hut, 
he  caught  up  a  handful  of  dust  and  cast  it  into  the  air  toward 
the  Koreishites,  exclaiming,  "  May  confusion  light  upon  their 
faces."  Then  ordering  his  followers  to  charge  down  upon  the 
enemy  :  "  Fight,  and  fear  not,"  cried  he ;  "  the  gates  of  para- 
dise are  under  the  shade  of  swords.  He  will  assuredly  find 
instant  admission,  who  falls  fighting  for  the  faith." 

In  the  shock  of  battle  which  ensued,  Abu  Jahl,  who  was 
urging  his  horse  into  the  thickest  of  the  conflict,  received  a 
blow  of  a  scimetar  in  the  thigh,  which  brought  him  to  the 
ground.     Abdallah  Ibn  Masoud  put  his  foot  upon  his  breast, 


BATTLE  OF  BEDER.  165 


and  wliile  the  fiery  veteran  was  still  uttering  imprecations  and 
curses  on  Mahomet,  severed  his  head  from  his  body. 

The  Koreishites  now  gave  way  and  fled.  Seventy  remained 
dead  on  the  field,  and  nearly  the  same  number  were  taken 
prisoners.  Fourteen  Moslems  were  slain,  whose  names  remaia 
on  record  as  martyrs  to  the  faith. 

This  signal  victory  was  easily  to  be  accounted  for  on 
natural  principles ;  the  Moslems  being  fresh  and  unwearied, 
and  having  the  advantage  of  a  rising  ground,  and  a  supply  of 
water  ;  while  the  Koreishites  were  fatigued  by  a  hasty  march, 
parched  with  thirst,  and  diminished  in  force,  by  the  loss  of 
numbers  who  had  turned  back  to  Mecca.  Moslem  writers, 
howeve-r,  attribute  this  early  triumph  of  the  faith  to  super- 
natural agency.  When  Mahomet  scattered  dust  in  the  air, 
say  they,  three  thousand  angelic  warriors  in  white  and  yellow 
turbans,  and  long  dazzling  robes,  and  mounted  on  black  and 
white  steeds,  came  rushing  like  a  blast,  and  swept  the  Koreish- 
ites before  them.  Nor  is  this  affirmed  on  Moslem  testimony 
alone,  but  given  on  the  word  of  an  idolater,  a  peasant  who  was 
attending  sheep  on  an  adjacent  hill.  "  I  was  with  a  com- 
panion, my  cousin,"  said  the  peasant,  -'  upon  the  fold  of  the 
mountain  watching  the  conflict,  and  waiting  to  join  with  the 
conquerors  and  share  the  spoil.  Suddenly,  we  beheld  a  great 
cloud  sailing  toward  us.  and  within  it  were  the  neighing  of 
Bteeds  and  braying  of  trumpets.  As  it  approached,  squadrons 
of  angels  sallied  forth,  and  we  heard  the  terrific  voice  of  the 


1C6  MAHOMET  AND  HIS   SUCCESSORS. 


arcliaiigel  as  he  urged  his  mare  Haizum,  '  Speed  !  speed  !  Oh 
Haizum  !'  At  which  awful  sound  the  heart  of  mj  companioD 
burst  with  terror,  and  he  died  on  the  spot ;  and  I  had  well 
nigh  shared  his  fate."* 

When  the  conflict  was  over  Abdallahlbn  Masoud  brouorht 

o 

the  head  of  Abu  Jahl  to  Mahomet,  who  eyed  the  grisly  troph;^ 
with  exultation,  exclaiming,  ''  This  man  was  the  Pharaoh  of 
our  nation."  The  true  name  of  this  veteran  warrior  was 
Amru  Ibn  Hasham.  The  Koreishites  had  given  him  the 
surname  of  Abu  'Ihoem,  or  Father  of  Wisdom,  on  account  of 
his  sagacity.  The  Moslems  had  changed  it  to  Abu  Jahl, 
Father  of  Folly.  The  latter  appellation  has  adhered  to  him 
in  history,  and  he  is  never  mentioned  by  true  believers  without 
the  ejaculation,  "  May  he  be  accursed  of  God." 

The  Moslems  who  had  fallen  in  battle  were  honorably  in- 
terred ;  as  to  the  bodies  of  the  Koreishites,  they  were  con- 

*  This  miraculous  aid  is  repeatedly  mentioned  in  the  Koran,  c.  g.  : 
"  God  had  already  given  you  the  victory  at  Beder,  when  ye  were  infe- 
rior in  number.  When  thou  saidst  unto  the  faithful,  Is  it  not  enough  for 
you  that  your  Lord  should  assist  you  with  three  thousand  angels,  sent  down 
from  heaven  1  Verily,  if  ye  persevere,  and  fear  God,  and  your  enemies 
come  upon  you  suddenly,  your  Lord  will  assist  you  with  five  thousand  angels, 
distinguished  by  their  horses  and  attire — 

******** 

"  O  true  believers,  ye  slew  not  those  who  were  slain  at  Bedcr  yourselves, 
but  God  slew  them.  Neither  didst  thou,  O  Mahomet,  cast  the  gravel  into 
their  eyes,  when  thou  didst  seem  to  cast  it ;  but  God  cast  it." — Salens  Koran, 
chap,  iii. 


BATTLE  OF  BEDER.  161 


temptuously  thrown  into  a  pit  wliicli  Lad  been  digged  for  them. 
The  question  was  how  to  dispose  of  the  prisoners.  Omar  was 
for  striking  off  their  heads  ;  but  Abu  Beker  advised  that 
they  should  be  giveij  up  on  ransom.  Mahomet  observed  that 
Omar  was  like  Noah,  who  prayed  for  the  destruction  of  the 
guilty  by  the  deluge  ;  but  Abu  Beker  was  like  Abraham,  who 
interceded  for  the  guilty.  He  decided  on  the  side  of  mercy. 
But  two  of  the  prisoners  were  put  to  death  ;  one,  named 
Nadhar,  for  having  ridiculed  the  Koran  as  a  collection  of  Per- 
sian tales  and  fables  ;  the  other,  named  Okba,  for  the  attempt 
upon  the  life  of  Mahomet  when  he  first  preached  in  the  Caaba, 
and  when  he  was  rescued  by  Abu  Beker.  Several  of  the  pris- 
oners who  were  poor,  were  liberated  on  merely  making  oath 
never  again  to  take  up  arms  against  Mahomet  or  his  followers. 
The  rest  were  detained  until  ransoms  should  be  sent  by  their 
friends. 

Among  the  most  important  of  the  prisoners,  was  Al  Abbas, 
the  uncle  of  Mahomet.  He  had  been  captured  by  Abu  Yaser, 
a  man  of  small  stature.  As  the  bystanders  scoffed  at  the 
disparity  of  size,  Al  Abbas  pretended  that  he  really  had  sur- 
rendered to  a  horseman  of  gigantic  size,  mounted  on  a  steed 
the  like  of  which  he  had  never  seen  before.  Abu  Yaser  would 
have  steadily  maintained  the  truth  of  his  capture,  but  Ma- 
homet, willing  to  spare  the  humiliation  of  his  uncle,  intimated 
that  the  captor  had  been  aided  by  the  angel  Gabriel. 

Al  Abbas  would  have  excused  himself  from  paying  ran- 


168  MAHOMET  AND  HIS   SUCCESSORS. 


som.  alleging  that  he  was  a  Moslem  in  heart,  and  had  only 
taken  part  in  the  battle  on  compulsion ;  but  his  excuse  did 
not  avail.  It  is  thought  by  many  that  he  really  had  a  secret 
understanding  with  his  nephew,  and  was  employed  by  him  as 
a  spy  in  Mecca,  both  before  and  after  the  battle  of  Beder. 

Another  prisoner  of  great  importance  to  Mahomet  was 
Abul  Aass,  the  husband  of  his  daughter  Zeinab.  The  prophet 
would  fain  have  drawn  his  son-in-law  to  him  and  enrolled  him 
among  his  disciples,  but  Abul  Aass  remained  stubborn  in  un- 
belief Mahomet  then  offered  to  set  him  at  liberty  on  condi- 
tion of  his  returning  to  him  his  daughter.  To  this  the  infidel 
agreed  ;  and  Zeid,  the  faithful  freedman  of  the  prophet,  was 
sent  with  several  companions  to  Mecca,  to  bring  Zeinab  to 
Medina ;  in  the  meantime,  her  husband  Abul  Aass,  remained 
a  hostage  for  the  fulfilment  of  the  compact. 

Before  the  army  returned  to  Medina  there  was  a  division 
of  the  spoil;  for,  though  the  caravan  of  Abu  Sofian  had 
escaped,  yet  considerable  booty  of  weapons  and  camels  had 
been  taken  in  the  battle,  and  a  large  sum  of  money  would 
accrue  from  the  ransom  of  the  prisoners.  On  this  occasion, 
Mahomet  ordered  that  the  whole  should  be  equally  divided 
among  all  the  Moslems  engaged  in  the  enterprise ;  and  though 
it  was  a  long-established  custom  among  the  Arabs  to  give  a 
fourth  part  of  the  bo*oty  to  the  chief,  yet  he  contented  himself 
with  the  same  share  as  the  rest.  Among  the  spoil  which  fell 
to  his  lot  was  a  famous  sword  of  admirable  temper,  called 


BATTLE  OF  BEDER.  169 


Dhul  Fakar,  or  the  Piercer.     He  ever  afterwards  bore  it  when 
in  battb ;  and  his  son-in-law  Ali  inherited  it  at  his  death. 

This  equal  distribution  of  the  booty  caused  great  murmurs 
among  the  troops.  Those  who  had  borne  the  brunt  of  the 
fight,  and  had  been  most  active  in  taking  the  spoil,  complained 
that  they  had  to  share  alike  with  those  who  had  stood  aloof 
fipm  the  affray,  and  with  the  old  men  who  had  remained  to 
guard  the  camp.  The  dispute,  observes  Sale,  resembles  that 
of  the  soldiers  of  David  in  relation  to  spoils  taken  from  the 
Amalekites  ;  those  who  had  been  in  the  action  insisting  that 
they  who  tarried  by  the  stuff  should  have  no  share  of  the 
spoil.  The  decision  was  the  same — that  they  should  share 
alike.  (1  Samuel,  ch.  xxx.  21-25.)  Mahomet,  from  his  know- 
ledge of  bible  history,  may  have  been  guided  by  this  decision. 
The  division  of  the  spoils  was  an  important  point  to  settle,  for 
a  leader  about  to  enter  on  a  career  of  predatory  warfare.  For- 
tunately, he  had  a  timely  revelation  shortly  after  his  return  to 
Mecca,  regulating  for  the  future  the  division  of  all  booty 
gained  in  fighting  for  the  faith. 

Such  are  the  particulars  of  the  famous  battle  of  Beder,  the 
first  victory  of  the  Saracens  under  the  standard  of  Mahomet  • 
inconsiderable,  perhaps  in  itself,  but  stupendous  in  its  results  ^ 
being  the  commencement  of  a  career  of  victories  which  changed 
the  destinies  of  the  world. 

VOL.  I.  Bt 


170  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  XVIII. 

Death  of  the  prophet's  daughter  Rokaia. — Restoration  of  his  daughter 
Zeinab. — Effect  of  the  prophet's  malediction  on  Abu  Lahab  and  his 
family. — Frantic  rage  of  Henda,  the  wife  of  Abu  Sofian. — Mahomet 
narrowly  escapes  assassination. — Embassy  of  the  Koreishites. — The 
King  of  Abyssinia. 

Mahomet  returned  in  triumph  to  Medina  with  the  spoils  and 
prisoners  taken  in  his  first  battle.  His  exultation,  however, 
was  checked  by  domestic  grief.  Rokaia,  his  beloved  daughter, 
so  recently  restored  from  exile,  was  no  more.  The  messen- 
ger who  preceded  Mahomet  with  tidings  of  his  victory,  met 
the  funeral  train  at  the  gate  of  the  city,  bearing  her  body  to 
the  tomb. 

The  affliction  of  the  prophet  was  soothed  shortly  afterward 
by  the  arrival  from  Mecca  of  his  daughter  Zeinab,  conducted 
by  the  faithful  Zeid.  The  mission  of  Zeid  had  been  attended 
with  difficulties.  The  people  of  Mecca  were  exasperated  by 
the  late  defeat,  and  the  necessity  of  ransoming  the  prisoners. 
Zeid  remained,  therefore,  without  the  walls,  and  sent  in  a  mes- 
Bage  to  Kenanah,  the  brother  of  Abul  Aass,  informing  him  of 


RESTORATION  OF  THE  PROPHET'S  DAUGHTER.     17] 


the  compact,  and  appointing  a  place  where  Zeinab  should  be 
delivered  into  his  hands.  Kenanah  set  out  to  conduct  her 
thither  in  a  litter.  On  the  way  he  was  beset  by  a  throng  of 
Koreishites,  determined  to  prevent  the  daughter  of  Mahomet 
from  being  restored  to  him.  In  the  confusion  one  Habbar 
Ibn  Aswad  made  a  thrust  at  the  litter  with  a  lance,  which,  had 
not  Kenanah  parried  it  with  his  bow,  might  have  proved  fatal 
to  Zeinab.  Abu  Sofiau  was  attracted  to  the  place  by  the 
noise  and  tumult,  and  rebuked  Kenanah  for  restoring  Ma- 
homet's daughter  thus  publicly,  as  it  might  be  construed  into 
a  weak  concession  ;  Zeinab  was  taken  back,  therefore,  to  her 
home,  and  Kenanah  delivered  her  up  secretly  to  Zeid  in  the 
course  of  the  following  night. 

Mahomet  was  so  exasperated  at  hearing  of  the  attack  on 
his  daughter,  that  he  ordered  whoever  should  take  Habbar, 
to  burn  him  alive.  When  his  rage  had  subsided  he  modified 
this  command.  '•  It  is  for  God  alone,"  said  he,  "  to  punish 
man  with  fire  If  taken,  let  Habbar  be  put  to  death  with 
the  sword." 

The  recent  triumph  of  the  Moslems  at  Beder  struck  the 
Koreishites  of  Mecca  with  astonishment  and  mortification. 
The  man  so  recently  driven  a  fugitive  from  their  walls,  had 
uddenly  started  up  a  powerful  foe.  Several  of  their  bravest 
and  most  important  men  had  fallen  beneath  his  sword ;  otliers 
were  his  captives,  and  awaited  a  humiliating  ransom.  Abu 
Lahab,   the   uncle   of  Mahomet,   and   always   his   vehement 


172  MAHOMET  AND  HIS  SUCCESSORS. 


opposer,  had  been  unable,  from  illness,  to  take  tlie  field.  Ho 
died  a  few  da3'S  after  hearing  of  the  victory,  his  death  being 
hastened  by  the  exasperation  of  his  spirits.  Pious  Moslems 
however,  attribute  it  to  the  curse  pronounced  by  Mahomet 
aforetime  on  him  and  his  family,  when  he  raised  his  hand  to 
hurl  a  stone  at  the  prophet  on  the  hill  of  Safa.  That  curse, 
say  they,  fell  heavily  also  on  his  son  Otho,  who  had  repudiated 
the  prophet's  daughter  Rokaia ;  he  was  torn  to  pieces  by  a 
lion,  in  the  presence  of  a  whole  caravan,  when  on  a  journey  to 
Syria. 

By  no  one  was  the  recent  defeat  at  Beder  felt  so  severely 
as  by  Abu  Sofian.  He  reached  Mecca  in  safety  with  his  cara- 
van, it  is  true  ;  but  it  was  to  hear  of  the  triumph  of  the  man 
he  detested,  and  to  find  his  home  desolate.  His  wife  Henda 
met  him  with  frantic  lamentations  for  the  death  of  her  father, 
her  uncle,  and  her  brother.  Eage  mingled  with  her  grief,  and 
she  cried  night  and  day  for  vengeance  on  Hamza  and  Ali,  by 
whose  hands  they  had  fallen.* 

*  It  is  a  receiveJ  law  among  all  the  Arabs,  that  whoever  sheds  the  blood 
of  a  man,  owes  blood  on  that  account  to  the  family  of  the  slain  person. 
This  ancient  law  is  sanctioned  by  the  Koran.  "  O  true  believers,  the  law 
of  retaliation  is  ordained  to  you  for  the  slain  ;  the  free  shall  die  for  the  free." 
The  Blood  revenge,  or  Thar,  as  it  is  termed  in  Arabic,  is  claimed  by  the 
relatives  of  all  who  have  been  killed  in  open  war,  and  not  merely  of  the 
actual  homicide,  but  of  all  his  relations.  For  those  killed  in  wars  between 
two  tribes,  the  price  of  blood  is  required  from  the  persons  who  were  known 
to  have  actually  killed  them. 

The  Arab  regards  this  blood  revenge  as  one  of  his  most  sacred  rights. 


ESCAPE  FROM  ASSASSINATION.  173 


Abu  Sofian  summoned  two  hundred  fleet  horsemen,  each 
with  a  sack  of  meal  at  his  saddle-bow,  the  scanty  provisions  of 
an  Arab  for  a  foray  ;  as  he  sallied  forth  he  vowed  neither  to 
anoint  his  head,  perfume  his  beard,  nor  approach  a  female,  until 
he  had  met  Mahomet  face  to  face.  Scouring  the  country  to 
within  three  miles  of  the  gates  of  Medina,  he  slew  two  of  the 
prophet's  followers,  ravaged  the  fields,  and  burnt  the  date-trees. 

Mahomet  sallied  forth  to  meet  him  at  the  head  of  a  supe- 
rior force.  Abu  Sofian,  regardless  of  his  vow,  did  not  await 
his  approach,  but  turned  bridle  and  fled.  His  troop  clattered 
after  him,  throwing  off  their  sacks  of  meal  in  the  hurry  of 
their  flight ;  whence  this  scampering  affair  was  derisively  called 
"  The  war  of  the  meal  sacks." 

Moslem  writers  record  an  imminent  risk  of  the  prophet, 
while  yet  in  the  field  on  this  occasion.  He  was  one  day  sleep- 
ing alone  at  the  foot  of  a  tree,  at  a  distance  from  his  camp, 
when  he  was  awakened  by  a  noise,  and  beheld  Burthur,  a  hos- 
tile warrior,  standing  over  him  with  a  dra-vfn  sword.  "  Oh 
Mahomet,"  cried  he,  "  who  is  there  now  to  save  thee  ?"  "  God  !" 
replied  the  prophet.  Struck  with  conviction,  Durthur  let  fall 
his  sword,  which  was  instantly  seized  upon  by  Mahomet. 
Brandishing  the  weapon,  he  exclaimed  in  turn,  "  Who  is  there 
now  to  save  thee,  Oh  Durthur  ?"  "  Alas,  no  one  1"  replied  the 

as  well  as  duties  ;  no  earthly  consideration  could  induce  him  to  give  it  up 
He  has  a  proverbial  saying,  "  Were  hell-fire  to  be  my  lot,  I  would  not  refin 
qnish  the  Thar." — See  Burchhardt,  v.  i.  314,  Notes. 


174  MAHOMET  AND  HIS   SUCCESSORS. 


Boldier.  "  Then  learn  from  me  to  be  merciful."  So  saying,  lio 
returned  the  sword.  The  heart  of  the  warrior  was  overcome ; 
he  acknowledged  Mahomet  as  the  prophet  of  God,  and  em- 
braced the  faith. 

As  if  the  anecdote  were  not  sufficiently  marvellous,  other 
devout  Moslems  affirm  that  the  deliverance  of  Mahomet  was 
through  the  intervention  of  the  angel  Gabriel,  who,  at  the  mo- 
ment Durthur  was  about  to  strike,  gave  him  a  blow  on  the 
breast  with  his  invisible  hand,  which  caused  him  to  let  fall 
his  sword. 

About  this  time  the  Koreishites  of  Mecca  bethought  them- 
selves of  the  relatives  and  disciples  of  Mahomet  who  had  taken 
refuge  from  their  persecutions  in  Abyssinia ;  most  of  whom 
still  remained  there  under  the  protection  of  the  Najashee  or 
Abyssinian  king.  To  this  potentate  the  Koreishites  sent  an 
embassy  to  obtain  the  persons  of  the  fugitives.  One  of  the 
ambassadors  was  Abdallah  Ibn  Rabia  ;  another  was  Amru  Ibn 
Al  Aass,  the  distinguished  poet  who  had  assailed  Mahomet  at 
the  outset  of  his  mission  with  lampoons  and  madrigals.  He 
was  now  more  matured  in  years,  and  as  remarkable  for  his 
acute  sagacity  as  for  his  poetic  talents.  He  was  still  a  redoubt- 
able opponent  of  the  faith  of  Islam,  of  which  in  after  years  he 
was  to  prove  one  of  the  bravest  and  most  distinguished 
champions. 

Amru  and  Abdallah  opened  their  embassy  in  the  oriental 
btyle  by  the  parade  of  rich  presents,  and  then  requested,  in 


MISSION  TO  ABYSSINIA.  175 


the  name  of  the  Koreish  authorities  of  Mecca,  that  the  fugi- 
tives might  be  delivered  up  to  them.  The  king  was  a  just 
man,  and  summoned  the  Moslems  before  him  to  explain  this 
new  and  dangerous  heresy  of  which  they  were  accused.  Among 
their  number  was  Giafar,  or  Jaafar,  the  son  of  Abu  Taleb,  and 
brother  of  Ali,  consequently  the  cousin  of  Mahomet.  He  was 
a  man  of  persuasive  eloquence  and  a  most  prepossessing  ap- 
pearance. He  stood  forth  on  this  occasion,  and  expounded  the 
doctrines  of  Islam  with  zeal  and  power.  The  king,  who,  as 
has  been  observed,  was  a  Nestorian  Christian,  found  these 
doctrines  so  similar  in  many  respects  to  those  of  his  sect,  and 
so  opposed  to  the  gross  idolatry  of  the  Koreishites,  that,  so 
far  from  giving  up  the  fugitives,  he  took  them  more  especially 
into  favor  and  protection,  and  returning  to  Amru  and  Abdal- 
lah  the  presents  they  had  brought,  dismissed  them  from  his 
court. 


178  MAHOMET  APD  HIS  SUCCESSORS. 


CHAPTER  XIX. 

Growing  power  of  Mahomet. — His  resentment  against  the  Jews. — ^Insult 
to  an  Arab  damsel  by  the  Jewish  tribe  of  Kainoka. — A  tumult. — The 
Beni  Kainuka  take  refuge  in  their  castle. — Subdued  and  punished  by 
confiscation  and  banishment. — Marriage  of  Othman  to  the  prophet's 
daughter  Oram  Kolthum,  and  of  the  prophet  to  Hafza. 

The  battle  of  Beder  had  completely  changed  the  position  of 
Mahomet ;  he  was  now  a  triumphant  chief  of  a  growing  power 
The  idolatrous  tribes  of  Arabia  were  easily  converted  to  a 
faith  which  flattered  their  predatory  inclinations  with  the  hope 
of  spoil,  and  which,  after  all,  professed  but  to  bring  them  back 
to  the  primitive  religion  of  their  ancestors ;  the  first  caval- 
cade, therefore^  which  entered  the  gates  of  Medina  with  the 
plunder  of  a  camp,  made  converts  of  almost  all  its  heathen 
inhabitants,  and  gave  Mahomet  the  control  of  the  city.  His 
own  tone  now  became  altered,  and  he  spoke  as  a  lawgiver  and 
a  sovereign.  The  first  evidence  of  this  change  of  feeling  was 
in  his  treatment  of  the  Jews,  of  whom  there  were  three  prin- 
cipal and  powerful  families  in  Medina. 


GROWING  POWER  OF  MAHOMET.  177 


All  the  concessions  made  by  him  to  that  stiff-necked  raco 
had  j^roved  fruitless  ;  they  not  only  remained  stubborn  in  un 
belief,  but  treated  him  and  his  doctrines  with  ridicule. 
Assma,  the  daughter  of  Merwan,  a  Jewish  poetess,  wrote 
satires  against  him.  She  was  put  to  death  by  one  of  his  fa- 
natic  disciples.  Abu  Afak,  an  Israelite,  one  hundred  and 
twenty  years  of  age,  was  likewise  slain  for  indulging  in  satire 
against  the  prophet.  Kaab  Ibn  Aschraf,  another  Jewish  poet, 
repaired  to  Mecca  after  the  battle  of  Beder,  and  endeavored 
to  stir  up  the  Koreishites  to  vengeance,  reciting  verses  in 
which  he  extolled  the  virtues  and  bewailed  the  death  of  those 
of  their  tribe  who  had  fallen  in  the  battle.  Such  was  his  in- 
fatuation, that  he  recited  these  verses  in  public,  on  his  return 
to  Medina,  and  in  the  presence  of  some  of  the  prophet's  ad- 
herents who  were  related  to  the  slain.  Stung  by  this  invidi- 
ous hostility,  Mahomet  one  day  exclaimed  in  his  anger,  "  Who 
will  rid  me  of  this  son  of  Aschraf?"  "Within  a  few  days 
afterwards,  Kaab  paid  for  his  poetry  with  his  life ;  being  slain 
by  a  zealous  Ansarian  of  the  Awsite  tribe. 

An  event  at  length  occurred,  which  caused  the  anger  of 
Mahomet  against  the  Jews  to  break  out  in  open  hostility.  A 
damsel  of  one  of  the  pastoral  tribes  of  Arabs  who  brought 
milk  to  the  city,  was  one  day  in  the  quarter  inhabited  by  the 
Beni  Kainoka,  or  children  of  Kainoka,  one  of  the  three  prin 
cipal  Jewish  families.  Here  she  was  accosted  by  a  number 
of  young  Israelites,  who  having  heard  her  beauty  extolled, 

VOL.  L  8* 


178  MAHOMET  AND  HIS  SUCCESSORS. 


besought  her  to  uncover  her  face.  The  damsel  refused  an  act 
contrary  to  the  laws  of  propriety  among  her  people.  A  young 
goldsmith,  whose  shop  was  hard  by,  secretly  fastened  the  end 
of  her  veil  to  the  bench  on  which  she  was  sitting,  so  that  when 
she  rose  to  depart,  the  garment  remained,  and  her  face  was 
exposed  to  view.  Upon  this  there  was  laughter  and  scoffing 
among  the  young  Israelites,  and  the  damsel  stood  in  the  midst 
confounded  and  abashed.  A  Moslem  present,  resenting  the 
shame  put  upon  her,  drew  his  sword,  and  thrust  it  through 
the  body  of  the  goldsmith ;  he  in  his  turn  was  instantly  slain 
by  the  Israelites.  The  Moslems  from  a  neighboring  quarter 
flew  to  arms,  the  Beni  Kainoka  did  the  same,  but  being  in- 
ferior in  numbers,  took  refuge  in  a  stronghold.  Mahomet 
interfered  to  quell  the  tumult ;  but,  being  generally  exaspe- 
rated against  the  Israelites,  insisted  that  the  offending  tribe 
should  forthwith  embrace  the  faith.  They  pleaded  the  treaty 
which  he  had  made  with  them  on  his  coming  to  Medina,  by 
which  they  were  allowed  the  enjoyment  of  their  religion  ;  but 
he  was  not  to  be  moved.  For  some  time  the  Beni  Kainoka 
refused  to  yield,  and  remained  obstinately  shut  up  in  their 
stronghold  ;  but  famine  compelled  them  to  surrender.  Ab- 
dallah  Ibn  Obba  Solul,  the  leader  of  the  Khazradites,  who 
was  a  protector  of  this  Jewish  tribe,  interfered  in  their  favor, 
and  prevented  their  being  put  to  the  sword  ;  but  their  wealth 
and  effects  were  confiscated,  and  they  were  banished  to  Syria, 
to  the  number  of  seven  hundred  men. 


Mi^RRIAGE  WITH  HAFZA.  179 


The  arms  and  riches  accruing  to  the  prophet  and  his  fol- 
lowers from  this  confiscation,  were  of  great  avail  in  the  ensu- 
ing wars  of  the  faith.  Among  the  weapons  which  fell  to  the 
share  of  Mahomet,  are  enumerated  three  swords  ;  Medham. 
the  Keen,  al  Battar,  the  Trenchant,  and  Hatef,  the  Deadly- 
Two  lances,  al  Monthari,  the  Disperser,  and  al  Monthawi,  the 
Destroyer.  A  cuirass  of  silver,  named  al  Fadha,  and  another 
named  al  Saadia,  said  to  have  been  given  by  Saul  to  David, 
when  about  to  encounter  Groliath.  There  was  a  bow,  too,  called 
al  Catum,  or  the  Strong,  but  it  did  not  answer  to  its  name, 
for  in  the  first  battle  in  which  the  prophet  used  it,  he  drew  it 
with  such  force  that  he  broke  it  in  pieces.  In  general,  he  used 
the  Arabian  kind  of  bow,  with  appropriate  arrows  and  lances, 
and  forbade  his  followers  to  use  those  of  Persia. 

]\fahomet  now  sought  no  longer  to  conciliate  the  Jews ;  on 
the  contrary,  they  became  objects  of  his  religious  hostility.  He 
revoked  the  regulation  by  which  he  had  made  Jerusalem  the 
Kebla  or  point  of  prayer,  and  established  Mecca  in  its  place ; 
towards  which,  ever  since,  the  Mahometans  turn  their  faces 
when  performing  their  devotions. 

The  death  of  the  prophet's  daughter  Rokaia  had  been 
proporly  deplored  by  her  husband  Othman.  To  console  the 
latter  for  his  loss,  Omar,  his  brother  in  arms,  offered  him,  in 
the  course  of  the  year,  his  daughter  Hafza  for  wife.  She  was 
the  widow  of  Hobash,  a  Suhamite,  eighteen  years  of  age,  and 
of  tempting  beauty,  yet  Othman  declined  the  match.     Omar 


180  MAHOMET  AND  HIS  SUCCESSORS. 

was  indignant  at  what  he  conceived  a  slight  to  his  daughter 
and  to  himself,  and  complained  of  it  to  Mahomet.  "  Be  not 
grieved,  Omar,"  replied  the  prophet,  "  a  better  wife  is  destined 
for  Othman,  and  a  better  husband  for  thy  daughter."  He  in 
eflfect  gave  his  own  daughter  0mm  Kolthum  to  Othman ;  and 
took  the  fair  Hafza  to  wife  himself.  By  these  politic  alliances 
he  grappled  both  Othman  and  Omar  more  strongly  to  his 
side,  while  he  gratified  his  own  inclinations  for  female  beauty. 
Hafza,  next  to  Ayesha,  was  the  most  favored  of  his  wives ; 
and  was  intrusted  with  the  coffer  containing  the  chapters  and 
verses  of  the  Koran  as  they  were  revealed. 


HOSTILITY   OF  THE  KOREISHITES.  181 


CHAPTER  XX. 

Henda  incites  Abu  Sofian  and  the  Koreishites  to  revenge  the  death  of  her 
relations  slain  in  the  battle  of  Beder. — The  Koreishites  sally  forth,  fol- 
lowed by  Henda  and  her  female  companions. — Battle  of  Ohod. — Fero- 
cious triumph  of  Henda. — Mahomet  consoles  himself  by  marrying  Hend, 
the  daughter  of  Omeya, 

As  the  power  of  Mahomet  increased  in  Medina,  the  hostility 
of  the  Koreishites  in  Mecca  augmented  in  virulence.  Abu 
Sofian  held  command  in  the  sacred  city,  and  was  incessantly 
urged  to  warfare  by  his  wife  Henda,  whose  fierce  spirit  could 
take  no  rest,  until  "  blood  revenge  "  had  been  wreaked  on 
those  by  whom  her  father  and  brother  had  been  slain.  Akr& 
ma,  also,  a  son  of  Abu  Jahl,  and  who  inherited  his  father's 
hatred  of  the  prophet,  clamored  for  vengeance.  In  the  third 
year  of  the  Hegira,  therefore,  the  year  after  the  battle  of 
Beder,  Abu  Sofian  took  the  field  at  the  head  of  three  thou- 
sand men,  most  of  them  Koreishites,  though  there  were  also 
Arabs  of  the  tribes  of  Kanana  and  Tehama.  Seven  hundred 
were  armed  with  corselets,  and  two  hundred  were  horsemeiv 


MAHOMET  AND  HIS   SUCCESSORS. 


Akrema  was  one  of  the  captains,  as  was  also  Khaled  Ibn  al 
Waled,  a  warrior  of  indomitable  valor,  who  afterwards  rose  to 
great  renown.  The  banners  were  borne  in  front  by  the  race 
of  Abd  al  Dar,  a  branch  of  the  tribe  of  Koreish,  who  had  a 
hereditary  right  to  the  foremost  place  in  council,  the  foremost 
rank  in  battle,  and  to  bear  the  standard  in  the  advance  of  the 
army. 

In  the  rear  of  the  host  followed  the  vindictive  Henda,  with 
fifteen  principal  women  of  Mecca,  relatives  of  those  slain  in 
the  battle  of  Beder ;  sometimes  filling  the  air  with  wailings 
and  lamentations  for  the  dead  ;  at  other  times  animating  the 
troops  with  the  sound  of  timbrels  and  warlike  chants.  As 
they  passed  through  the  village  of  Abwa,  where  Amina  the 
mother  of  Mahomet  was  interred,  Henda  was  with  difficulty 
prevented  from  tearing  the  mouldering  bones  out  of  the 
grave. 

Al  Abbas,  the  uncle  of  Mahomet,  who  still  resided  in 
Mecca,  and  was  considered  hostile  to  the  new  faith,  seeing 
that  destruction  threatened  his  nephew  should  that  army  come 
upon  him  by  surprise,  sent  secretly  a  swift  messenger  to  in- 
form him  of  his  danger.  Mahomet  was  at  the  village  of  Koba, 
when  the  message  reached  him.  He  immediately  hastened 
back  to  Medina,  and  called  a  council  of  his  principal  adhe- 
rents. Eepresenting  the  insufficiency  of  their  force  to  take 
the  field,  he  gave  it  as  his  opinion  that  they  should  await  an 
attack  in  Medina,  where  the  very  women  and  children  could 


BATTLE  OF  OHOD.  183 


aid  them  by  hurling  stones  from  the  house-tops.  The  elder 
among  his  followers  joined  in  his  opinion  ;  but  the  young  men, 
of  heady  valor  at  all  times,  and  elated  by  the  late  victory  at 
Beder,  cried  out  for  a  fair  fight  in  the  open  field. 

Mahomet  yielded  to  their  clamors,  but  his  forces,  when 
mustered,  were  scarce  a  thousand  men  ;  one  hundred  only  had 
cuirasses,  and  but  two  were  horsemen.  The  hearts  of  those 
recently  so  clamorous  to  sally  forth,  now  misgave  them,  and 
they  would  fain  await  the  encounter  within  the  walls.  "  No," 
replied  Mahomet,  "  it  becomes  not  a  prophet  when  once  he  has 
drawn  the  sword  to  sheathe  it ;  nor  when  once  he  has  advanced, 
to  turn  back,  until  God  has  decided  between  him  and  the  foe." 
So  saying,  he  led  forth  his  army.  Part  of  it  was  com- 
posed of  Jews  and  Khazradites,  led  by  Abdallah  Ibn  Obba 
Solul.  Mahomet  declined  the  assistance  of  the  Jews,  unless 
they  embraced  the  faith  of  Islam,  and  as  they  refused,  ho 
ordered  them  back  to  Medina  ;  upon  which  their  protector, 
Abdallah,  turned  back  also  with  his  Khazradites;  thus  re- 
ducing the  army  to  about  seven  hundred  men. 

With  this  small  force  Mahomet  posted  himself  upon  tha 
hill  of  Ohod,  about  six  miles  from  Medina.  His  position  was 
partly  defended  by  rocks  and  the  asperities  of  the  hill,  and 
archers  were  stationed  to  protect  him  in  flank  and  rear  from 
the  attacks  of  cavalry.  He  was  armed  with  a  helmet  and  two 
shirts  of  mail.  On  his  sword  was  engraved,  "  Fear  brings  dis- 
grace ;  forward  lies  honor.     Cowardice  saves  no  man  from  his 


184  MAHOMET  AND  HIS  SUCCESSORS. 


fate."  As  lie  was  not  prone  to  take  an  active  part  in  battle,  ho 
confided  his  sword  to  a  brave  warrior,  Abu  Dudjana,  who  sworo 
to  wield  it  as  long  as  it  had  edge  and  temper.  For  himself, 
he,  as  usual,  took  a  commanding  stand  whence  he  might  over- 
look the  field. 

The  Koreishites,  confident  in  their  numbers,  came  march- 
ing to  the  foot  of  the  hill  with  banners  flying.  Abu  Sofian 
led  the  centre  ;  there  were  a  hundred  horsemen  on  each  wing ; 
the  left  commanded  by  Akrema,  the  son  of  Abu  Jahl,  the 
right  by  Khaled  Ibn  al  "Waled.  As  they  advanced,  Henda 
and  her  companions  struck  their  timbrels  and  chanted  their  war 
song  ;  shrieking  out  at  intervals  the  names  of  those  who  had 
been  slain  in  the  battle  of  Beder.  "  Courage,  sons  of  Abd  al 
Dar !"  cried  they  to  the  standard-bearers.  "  Forward  to  the 
fight !  close  with  the  foe  !  strike  home  and  spare  not.  Sharp 
be  your  swords  and  pitiless  your  hearts  !" 

Mahomet  restrained  the  impatience  of  his  troops ;  order- 
ing them  not  to  commence  the  fight,  but  to  stand  firm  and 
maintain  their  advantage  of  the  rising  ground.  Above  all,  the 
archers  were  to  keep  to  their  post,  let  the  battle  go  as  it  might, 
lest  the  cavalry  should  fall  upon  his  rear. 

The   horsemen  of  the   left  wing,   led   by   Akrema,   now 

ttempted  to  take  the  Moslems  in  flank,  but  were  repulsed  by 

the  archers,  and  retreated  in  confusion.     Upon  this  Hamza 

Bet  up  the  Moslem  war-cry,  Amit !  amit !  (Death  I  death  !)  and 

rushed  down  with  his  forces  upon  the  centre.     Abu  Dudjana 


BATTLE  OF  OHOD.  185 


was  at  his  riglit  hand,  armed  with  the  sword  of  Mahomet,  and 
having  a  red  band  round  his  head,  on  which  was  written. 
"  Help  comes  from  Ood  !  victory  is  ours  !" 

The  enemy  were  staggered  by  the  shock.  Abu  Dudjana 
dashed  into  the  midst  of  them,  dealing  deadly  blows  on  every 
side,  and  exclaiming,  '•  The  sword  of  God  and  his  prophet !" 
Seven  standard-bearers,  of  the  race  of  Abd  el  Dar,  were,  one 
after  the  other,  struck  down,  and  the  centre  began  to  yield. 
The  Moslem  archers,  thinking  the  victory  secure,  forgot  the 
commands  of  Mahomet,  and  leaving  their  post,  dispersed  in 
quest  of  spoil,  crying  '•  Booty  !  booty  !"  Upon  this  Khaled,  ral- 
lying the  horse,  got  possession  of  the  ground  abandoned  by 
the  archers,  attacked  the  Moslems  in  rear,  put  some  to  flight, 
and  threw  the  rest  in  confusion.  In  the  midst  of  the  confu- 
sion a  horseman,  Obbij  Ibn  Chalaf  by  name,  pressed  through 
the  throng,  crying,  '•  Where  is  Mahomet  ?  There  is  no  safety 
while  he  lives."  But  Mahomet,  seizing  a  lance  from  an  attend- 
ant, thrust  it  through  the  throat  of  the  idolater,  who  fell  dead 
from  his  horse.  "  Thus,"  says  the  pious  Al  Jannabi,  '•  died 
this  enemy  of  God,  who,  some  years  before,  had  menaced  the 
prophet,  saying,  '  I  shall  find  a  day  to  slay  thee.'  '  Have  a 
care,'  was  the  reply  ;  '  if  it  please  Allah,  thou  thyself  shall 
fall  beneath  my  hand.' " 

In  the  midst  of  the  melee  a  stone  from  a  sling  struck  Ma- 
homet on  the  mouth,  cutting  his  lip  and  knocking  out  one  of 
his  front  teeth  ;  he  was  wounded  in  the  face  also  by  an  arrow, 


186  MAHOMET  AND  HIS  SUCCESSORS. 


the  iron  head  of  which  remained  in  the  wound.  Hamza,  too. 
while  slaying  a  Koreishite,  was  transfixed  by  the  lance  of 
Waksa,  an  Ethiopian  slave,  who  had  been  promised  his  free- 
dom if  he  should  revenge  the  death  of  his  master,  slain  by 
Hamza  in  the  battle  of  Beder.  Mosaab  Ibn  Omair,  also,  who 
bore  the  standard  of  Mahomet,  was  laid  low,  but  Ali  seized 
the  sacred  banner  and  bore  it  aloft  amidst  the  storm  of  battle. 
As  Mosaab  resembled  the  prophet  in  person,  a  shout  was 
put  up  by  the  enemy  that  Mahomet  was  slain.  The  Koreish- 
ites  were  inspired  with  redoubled  ardor  at  the  sound  ;  the 
Moslems  fled  in  despair,  bearing  with  them  Abu  Beker  and 
Omar,  who  were  wounded.  Raab,  the  son  of  Malek,  however, 
beheld  Mahomet  lying  among  the  wounded  in  a  ditch,  and 
knew  him  by  his  armor.  "  Oh  believers  !"  cried  he,  "  the 
prophet  of  God  yet  lives.  To  the  rescue !  to  the  rescue  !'* 
Mahomet  was  drawn  forth  and  borne  up  the  hill  to  the  sum- 
mit of  a  rock,  where  the  Moslems  prepared  for  a  desperate 
defence.  The  Koreishites,  however,  thinking  Mahomet  slain, 
forbore  to  pursue  them,  contenting  themselves  with  plundering 
and  mutilating  the  dead.  Henda  and  her  female  companions 
were  foremost  in  the  savage  work  of  vengeance  ;  and  the  fero- 
cious heroine  sought  to  tear  out  and  devour  the  heart  of 
Hamza.  Abu  Sofian  bore  a  part  of  the  mangled  body  upon 
his  lance,  and  descending  the  hill  in  triumph,  exclaimed,  exult- 
ingly,  ''  War  has  its  vicissitudes.  The  battle  of  Ohod  suc- 
ceeds to  the  battle  of  Beder." 


BATTLE  OF  OHOD.  187 


The  Koreishites  having  withdrawn,  Mahomet  descended 
from  the  rock  and  visited  the  field  of  battle.  At  sight  of  the 
body  of  his  uncle  Hamza,  so  brutally  mangled  and  mutilated, 
he  vowed  to  inflict  like  outrage  on  seventy  of  the  enemy  when 
in  his  power.  His  grief,  we  are  told,  was  soothed  by  the  angel 
Gabriel,  who  assured  him  that  Hamza  was  enregistered  an 
inhabitant  of  the  seventh  heaven,  by  the  title  of  "  The  lion  of 
God  and  of  his  prophet." 

The  bodies  of  the  slain  were  interred  two  and  two,  and 
three  and  three,  in  the  places  where  they  had  fallen.  Mahomet 
forbade  his  followers  to  mourn  for  the  dead  by  cutting  off  their 
hair,  rending  their  garments,  and  the  other  modes  of  lamenta- 
tion usual  among  the  Arabs ;  but  he  consented  that  they 
should  weep  for  the  dead,  as  tears  relieve  the  overladen  heart. 

The  night  succeeding  the  battle  was  one  of  great  disquie- 
tude, lest  the  Koreishites  should  make  another  attack ;  or 
should  surprise  Medina.  On  the  following  day  he  marched  in 
the  direction  of  that  city,  hovering  near  the  enemy,  and  on  the 
return  of  night  lighting  numerous  watch-fires.  Abu  Sofian, 
however,  had  received  intelligence  that  Mahomet  was  still 
alive.  He  felt  himself  too  weak  to  attack  the  city,  therefore, 
while  Mahomet  was  in  the  field,  and  might  come  to  its  assist- 
ance ;  and  he  feared  that  the  latter  might  be  reinforced  by  its 
inhabitants,  and  seek  him  with  superior  numbers.  Contenting 
himself,  therefore,  with  the  recent  victory,  he  made  a  truce  with 
the  Moslems  for  a  year,  and  returned  in  triumph  to  Mecca. 


188  MAHOMET  AND  HIS   SUCCESSORS. 


Mahomet  sought  consolation  for  this  mortifying  defeat  by 
taking  to  himself  another  wife,  Hend,  the  daughter  of  Omcya, 
a  man  of  great  influence.  She  was  a  widow,  and  had,  with  her 
husband,  been  among  the  number  of  the  fugitives  in  Abys- 
sinia. She  was  now  twenty-eight  years  of  age,  and  had  a  son 
named  Salma,  whence  she  was  commonly  called  0mm  Sa].ma, 
or  the  Mother  of  Salma.  Being  distinguished  for  grace  and 
beauty,  she  had  been  sought  by  Abu  Beker  and  Omar,  but 
without  success.  Even  Mahomet  at  first  met  with  difficulty, 
"  Alas  !"  said  she,  "  what  happiness  can  the  prophet  of  G  od 
expect  with  me  ?  I  am  no  longer  young  ;  I  have  a  son,  and  I 
am  of  a  jealous  disposition."  "  As  to  thy  age,"  replied  Ma- 
homet, "  thou  art  much  younger  than  I.  As  to  thy  son,  I  will 
be  a  father  to  him  :  as  to  thy  jealous  disposition,  1  will  pray 
Allah  to  root  it  from  thy  heart." 

A  separate  dwelling  was  prepared  for  the  bride,  adjacent 
to  the  mosque.  The  household  goods,  as  stated  by  a  Moslem 
writer,  consisted  of  a  sack  of  barley,  a  hand-mill,  a  pan,  and  a 
pot  of  lard  or  butter.  Such  were  as  yet  the  narrow  means  of 
the  prophet ;  or  rather,  such  the  frugality  of  his  habits  and 
the  simplicity  of  Arab  life. 


TREACHERY  OF  THE  JEWS.  189 


CHAPTER  XXI. 

Treacher)'  of  certain  Je\vish  tribes  ;  their  punishment. — Devolion  of  the 
prophet's  freedman  Zeid  ;  divorces  his  beautiful  wife  Zeinab,  that  she 
may  become  the  wife  of  the  prophet. 

The  defeat  of  Mahomet  at  the  battle  of  Ohod,  acted  for  a 
time  unfavorably  to  bis  cause  among  some  of  the  Arab  and 
Jewisb  tribes,  as  was  evinced  by  certain  acts  of  perfidy.  The 
inhabitants  of  two  towns,  Adhal  and  Kara,  sent  a  deputation 
to  him,  professing  an  inclination  to  embrace  the  faith,  and  re- 
questing missionaries  to  teach  them  its  doctrines.  He  accord- 
ingly sent  six  disciples  to  accompany  the  deputation  ;  but  on 
the  journey,  while  reposing  by  the  brook  Radje  within  the 
boundaries  of  the  Hodseitites,  the  deputies  fell  upon  the 
unsuspecting  Moslems,  slew  four  of  them,  and  carried  the 
other  two  to  Mecca,  where  they  gave  them  up  to  the  Koreish- 
ites,  who  put  them  to  death. 

A  similar  act  of  treachery  was  practised  by  the  people  of 
the  province  of  Nadjed.  Pretending  to  be  Moslems,  they 
Bought  succor  from  Mahomet  against  their  enemies.  He  sent 
a  number  of  his  followers  to  their  aid,  who  were  attacked  by 


190  MAHOMET  AND  HIS   SUCCESSORS. 


the  Beni  Suleim  or  Suleimites,  near  the  brook  Manna,  about 
four  days'  journey  from  Medina,  and  slain  almost  to  a  man. 
One  of  the  Moslems,  Amru  Ibn  Omeya,  escaped  the  carnage 
and  made  for  Medina.  On  the  way  he  met  two  unarmed  Jews 
of  the  Beni  Amir ;  cither  mistaking  these  for  enemies,  or 
provoked  to  wanton  rage  by  the  death  of  his  comrades,  he  fell 
upon  them  and  slew  them.  The  tribe,  who  were  at  peace  with 
Mahomet,  called  upon  him  for  redress.  He  referred  the 
matter  to  the  mediation  of  another  Jewish  tribe,  the  Beni 
Nadher,  who  had  rich  possessions  and  a  castle,  called  Zohra 
within  three  miles  of  Medina.  This  tribe  had  engaged  by 
treaty,  when  he  came  a  fugitive  from  Mecca,  to  maintain  a 
neutrality  between  him  and  his  opponents.  The  chief  of  this 
tribe  being  now  applied  to  as  a  mediator,  invited  Mahomet  to 
an  interview.  He  went,  accompanied  by  Abu  Beker,  Omar, 
Ali,  and  a  few  others.  A  repast  was  spread  in  the  open  air 
before  the  mansion  of  the  chief  Mahomet,  however,  received 
private  information  that  he  had  been  treacherously  decoyed 
hither,  and  was  to  be  slain  as  he  sat  at  the  repast :  it  is  said 
that  he  was  to  be  crushed  by  a  mill-stone,  flung  from  the  ter- 
raced roof  of  the  house.  "Without  intimating  his  knowledge 
of  the  treason,  he  left  the  company  abruptly,  and  hastened 
back  to  Medina. 

His  rage  was  now  kindled  against  the  whole  race  of  Nad- 
her, and  he  ordered  them  to  leave  the  country  within  ten  days 
on  pain  of  death.     They  would  have   departed,  but  Abdallah 


TREACHERY  OF  THE  JEWS.  191 


the  Kliazradite  secretly  persuaded  them  to  stay  by  promising 
them  aid.  He  failed  in  his  promise.  The  Beni  Nadher,  thus 
disappointed  by  the  "  Chief  of  the  Hypocrites,"  shut  them- 
selves up  in  their  castle  of  Zohra,  where  they  were  besieged 
by  Mahomet,  who  cut  down  and  burnt  the  date-trees,  on  which 
they  depended  for  supplies.  At  the  end  of  six  days  they 
capitulated,  and  were  permitted  to  depart,  each  with  a  camel 
load  of  effects,  arms  excepted.  Some  were  banished  to  Syria, 
others  to  Khaibar,  a  strong  Jewish  city  and  fortress,  distant 
several  days'  journey  from  Medina.  As  the  tribe  was  wealthy, 
there  was  great  spoil,  which  Mahomet  took  entirely  to  himself 
His  followers  demurred  that  this  was  contrary  to  the  law  of 
partition  revealed  in  the  Koran  ;  but  he  let  them  know  that 
according  to  another  revelation,  all  booty  gained,  like  the 
present,  without  striking  a  blow,  was  not  won  by  man,  but  was 
a  gift  from  God,  and  must  be  delivered  over  to  the  prophet  to 
be  expended  by  him  in  good  works,  and  the  relief  of  orphans, 
of  the  poor,  and  the  traveller.  Mahomet  in  effect  did  not 
appropriate  it  to  his  own  benefit,  but  shared  it  among  the 
Mohadjerins,  or  exiles  from  Mecca  ;  two  Nadherite  Jews  who 
had  embraced  Islamism,  and  two  or  three  Ansarians  or  Aux- 
iliaries of  Medina,  who  had  proved  themselves  worthy,  and 
were  poor. 

We  forbear  to  enter  into  details  of  various  petty  expedi- 
tions of  Mahomet  about  this  time,  one  of  which  extended  to 
the  neighborhood  of  Tabuk,  on  the  Syrian  frontier,  to  punish 


192  MAHOMET  AND  HIS  SUCCESSORS. 


a  horde  wliicli  had  plundered  the  caravans  of  Medina.  These 
expeditions  were  checkered  in  their  results,  though  mostly  pro- 
ductive of  booty ;  which  now  began  to  occupy  the  minds  of 
the  Moslems,  almost  as  much  as  the  propagation  of  the  faith. 
The  spoils  thus  suddenly  gained  may  have  led  to  riot  and  de 
bauchery,  as  we  find  a  revelation  of  the  passage  of  the  Koran, 
forbidding  wine  and  games  of  hazard,  those  fruitful  causes  of 
strife  and  insubordination  in  predatory  camps. 

During  this  period  of  his  career,  Mahomet  in  more  than 
one  instance  narrowly  escaped  falling  by  the  hand  of  an  assas- 
sin. He  himself  is  charged  with  the  use  of  insidious  means 
to  rid  himself  of  an  enemy ;  for  it  is  said  that  he  sent  Amru 
Ibn  Omeya  on  a  secret  errand  to  Mecca,  to  assassinate  Abu 
Sofian,  but  that  the  plot  was  discovered,  and  the  assassin  only 
escaped  by  rapid  flight.  The  charge,  however,  is  not  well 
substantiated,  and  is  contrary  to  his  general  character  and 
conduct. 

If  Mahomet  had  relentless  enemies,  he  had  devoted  friends, 
an  instance  of  which  we  have  in  the  case  of  his  freedman 
and  adopted  son  Zeid  Ibn  Horeth.  He  had  been  one  of  the 
first  converts  to  the  faith,  and  one  of  its  most  valiant  cham- 
pions. Mahomet  consulted  him  on  all  occasions,  and  employed 
him  in  his  domestic  concerns.  One  day  ho  entered  his  houso 
with  the  freedom  with  which  a  father  enters  the  dwelling  of  a 
son.  Zeid  was  absent,  but  Zeinab  his  wife,  whom  he  had 
recently  married,  was  at   home.     She  was  the  daughter  of 


DEVOTION  OF  ZEID.  193 


Diasch,  of  the  country  of  Kaiba,  and  considered  the  fairest  of 
her  tribe.  In  the  privacy  of  home  she  had  hxid  aside  her  veil 
and  part  of  her  attire,  so  that  her  beauty  stood  revealed  to 
the  gaze  of  Mahomet  on  his  sudden  entrance.  He  could  not 
refrain  from  expressions  of  wonder  and  admiration,  to  which 
she  made  no  reply,  but  repeated  them  all  to  her  husband  on 
his  return.  Zeid  knew  the  amorous  susceptibility  of  Mahomet, 
and  saw  that  he  had  been  captivated  by  the  beauty  of  Zeinab. 
Hastening  after  him,  he  offered  to  repudiate  his  wife  ;  but  the 
prophet  forbade  it  as  contrary  to  the  law.  The  zeal  of  Zeid 
was  not  to  be  checked ;  he  loved  his  beautiful  wife,  but  he 
venerated  the  prophet,  and  he  divorced  himself  without  delay. 
When  the  requisite  term  of  separation  had  elapsed,  Mahomet 
accepted,  with  gratitude,  his  pious  sacrifice.  His  nuptials 
with  Zeinab  surpassed  in  splendor  all  his  other  marriages. 
His  doors  were  thrown  open  to  all  comers ;  they  were  feasted 
with  the  flesh  of  sheep  and  lambs,  with  cakes  of  barley,  with 
honey,  and  fruits,  and  favorite  beverages ;  so  they  ate  and 
drank  their  fill  and  then  departed — railing  against  the  divorce 
as  shameful,  and  the  marriage  as  incestuous. 

At  this  critical  juncture  was  revealed  that  part  of  the 
thirty-third  chapter  of  the  Koran,  distinguishing  relatives  by 
adoption  from  relatives  by  blood,  according  to  which  there 
tvas  no  sin  in  marrying  one  who  had  been  the  wife  of  an 
adopted  sou.  This  timely  revelation  pacified  the  faithful ; 
but,  to  destroy  all  shadow  of  a  scruple,  Mahomet  revoked  his 
adoption,  and  directed  Zeid  to  resume  his  original  appellation 
VOL,  I,  9 


194  MAHOIMET  AND  HIS  SUCCESSORS. 


of  Ibn  Haretli,  after  his  natural  father.  The  beautiful  Zeinab^ 
however,  boasted  thenceforth  a  superiority  over  the  other 
wives  of  the  prophet  on  the  score  of  the  revelation,  alleging 
that  her  marriage  was  ordained  by  heaven/^ 

*  This  was  Maliomct's  second  wife  of  the  name  of  Zeinah  ;  the  first, 
who  lia^  died  some  time  previous,  was  the  daughter  of  Chuzeimii. 


FIGHT  WITH  THE  BENI  MOSTALEK.  105 


CHAPTER  XXII. 

Expedition  of  Mahomet  against  the  Beni  Mostalek. — He  espouses  Barra,  a 
captive. — ^Treachery  of  Abdalhih  Ibn  Obba. — Ayesha  slandered. — ^Her 
vindication. — Her  innocence  proved  by  a  revelation. 

Among  the  Arab  tribes  wliicli  ventured  to  take  up  arms  against 
Maliomet  after  his  defeat  at  Ohod,  were  the  Beni  Mostalek,  a 
powerful  race  of  Koreishite  origin.  Mahomet  received  intelli- 
gence of  their  being  assembled  in  warlike  guise  under  their 
prince  Al  HarethjUear  the  wells  of  Moraisi,  in  the  territory  of 
Kedaid,  and  within  five  miles  of  the  Red  Sea.  He  immediately 
took  the  field  at  the  head  of  a  chosen  band  of  the  faithful,  accom- 
panied by  numbers  of  the  Khazradites,  led  by  their  chief  Ab- 
dallah  Ibn  Obba.  By  a  rapid  movement  he  surprised  the 
enemy ;  Al  Hareth  was  killed  at  the  onset  by  the  flight  shot  of 
an  arrow ;  his  troops  fled  in  confusion  after  a  brief  resistance, 
in  which  a  few  were  slain.  Two  hundred  prisoners,  five 
thousand  sheep,  and  one  thousand  camels,  vfere  the  fruits  of 
this  easy  victory.  Among  the  captives  was  Barra,  the  daugh 
ter  of  Al  Hareth,  and  wife  to  a  young  Arab  of  her  kin.     In 


196  MAHOMET  AND  HIS  SUCCESSORS. 


the  division  of  the  spoil  she  fell  to  the  lot  of  Thabet  Ibn  Reis, 
who  demanded  a  high  ransom.  The  captive  appealed  to  Ma- 
homet against  this  extortion,  and  prayed  that  the  ransom 
might  he  mitigated.  The  prophet  regarded  her  with  eyes  of 
desire,  for  she  was  fair  to  look  upon.  "  I  can  serve  thee 
better,"  said  he,  "■  than  by  abating  thy  ransom  :  be  my  wife." 
The  beautiful  Barra  gave  ready  consent;  her  ransom  was 
paid  by  the  prophet  to  Thabet ;  her  kindred  were  liberated 
by  the  Moslems,  to  whose  lot  they  had  fallen ;  most  of  them 
embraced  the  faith,  and  Barra  became  the  wife  of  Mahomet 
after  liis  return  to  Medina. 

After  the  battle,  the  troops  crowded  round  the  wells  of 
Moraisi  to  assuage  their  thirst.  In  the  press  a  quarrel  rose 
between  some  of  the  Mohadjerins,  or  exiles  of  Mecca,  and  the 
Khazradites,  in  which  one  of  the  latter  received  a  blow.  His 
comrades  rushed  to  revenge  the  insult,  and  blood  would  have 
been  shed  but  for  the  interference  of  Mahomet.  The  Khazra- 
dites remained  incensed,  and  other  of  the  people  of  Medina 
made  common  cause  with  them.  Abdallah  Ibn  Obba,  eao-er 
to  take  advantage  of  every  circumstance  adverse  to  the  rising 
power  of  Mahomet,  drew  his  kindred  and  townsfolk  apart. 
*  Behold,"  said  he,  "  the  insults  you  have  brought  upon  your- 
selves by  harboring  these  fugitive  Koreishites.  You  have  taken 
them  to  your  houses,  and  given  them  your  goods,  and  now  they 
turn  upon  and  maltreat  you.  They  would  make  themselves 
your  masters  even  in  your  own  house ;  but  by  Allah,  when 
we  return  to  Medina,  we  will  see  which  of  us  is  strongest." 


TREACHERY  OF  ABD.ILLAH.  197 


Secret  word  was  brought  to  Maliomet  of  this  seditious 
speech.  Omar  counselled  him  at  once  to  make  way  with  Ab- 
dallah  ;  but  the  prophet  feared  to  excite  the  vengeance  of  the 
kindred  and  adherents  of  the  powerful  Khazradite.  To  leave 
no  time  for  mutiny,  he  set  off  immediately  on  the  homeward 
march,  although  it  was  in  the  heat  of  the  day,  and  continued 
on  throughout  the  night,  nor  halted  until  the  following  noon, 
when  the  wearied  soldiery  cared  for  nothing  but  repose. 

On  arriving  at  Medina,  he  called  Abdallah  to  account  for 
his  seditious  expressions.  He  flatly  denied  them,  pronouncing 
the  one  who  had  accused  him  a  liar.  A  revelation  from  heaven, 
however,  established  the  charge  against  him  and  his  adherents. 
"  These  are  the  men,"  says  the  Koran,  "  who  say  to  the  in- 
habitants of  Medina,  do  not  bestow  any  thing  on  the  refugees 
who  are  with  the  apostle  of  God,  that  they  may  be  compelled 
to  separate  from  him.  They  say,  verily,  if  we  return  to  Me- 
dina, the  worthier  will  expel  thence  the  meaner.  God  curse 
them !  how  arc  they  turned  aside  from  the  truth." 

Some  of  the  friends  of  Abdallah,  convinced  by  this  revela- 
tion, advised  him  to  ask  pardon  of  the  prophet ;  but  he  spurned 
their  counsel.  "  You  have  already,"  said  he,  "  persuaded  me 
to  give  this  man  my  countenance  and  friendship,  and  now 
you  would  have  me  put  myself  beneath  his  very  feet." 

Nothing  could  persuade  him  that  Mahomet  was  not  an 
idolater  at  heart,  and  his  revelations  all  imposture  and  deceit. 
He  considered  him,  however,  a  formidable  rival,  and  sought 
in  every  way  to  injure  and  annoy  him.     To  this  implacable 


198  MAHOIMET  AND  HIS  SUCCESSORS. 


hostility  is  attributed  a  scandalous  story  -wbicli  lie  propagated 
about  Ayesba,  the  favorite  wife  of  the  prophet. 

It  was  the  custom  with  Mahomet  always  to  have  one  of  his 
wives  w^ith  him,  on  his  military  expeditions,  as  companion  and 
solace ;  she  was  taken  by  lot,  and  on  the  recent  occasion  the 
lot  had  fallen  on  A3^esha.  She  travelled  in  a  litter,  inclosed 
by  curtains,  and  borne  on  the  back  of  a  camel,  which  was  led 
by  an  attendant.  On  the  return  homeward  the  army,  on  one 
occasion,  coming  to  a  halt,  the  attendants  of  Ayesha  were  as- 
tonished to  find  the  litter  empty.  Before  they  had  recovered 
from  their  surprise,  she  arrived  on  a  camel,  led  by  a  youthful 
Arab  named  Safwan  Ibn  al  Moattel.  This  circumstance  hav- 
ing come  to  the  knowledge  of  Abdallah,  he  proclaimed  it  to 
the  world  after  his  return  to  Medina,  affirming  that  Ayesha 
had  been  guilty  of  wantonness  with  the  youthful  Safwan. 

The  story  was  eagerly  caught  up  and  circulated  by  Ham- 
na,  the  sister  of  the  beautiful  Zeinab,  whom  Mahomet  had 
recently  espoused,  and  who  hoped  to  benefit  her  sister  by  the 
downfall  of  her  deadly  rival  Ayesha ;  it  was  echoed  also  by 
Mistah,  a  kinsman  of  Abu  Eeker,  and  was  celebrated  in 
satirical  verses  by  a  poet  named  Hasan. 

It  was  some  time  before  Ayesha  knew  of  the  scandal  thus 
circulating  at  her  expense.  Sickness  had  confined  her  to  the 
house  on  her  return  to  Medina,  and  no  one  ventured  to  tell 
her  of  what  she  was  accused.  She  remarked,  however,  that 
the  prophet  was  stern  and  silent,  and  no  longer  treated  her 
with  his  usual  tenderness.    On  her  recovery,  she  heard  with 


SCAl^DAL  AGAINST  AYESHA.  199 


consternation  the  crime  alleged  against  her,  and  protested 
her  innocence.     The  following  is  her  version  of  the  story. 

The  army,  on  its  homeward  march,  had  encamped  not  far 
from  Medina,  when  orders  were  given  in  the  night  to  march. 
The  attendants,  as  usual,  brought  a  camel  before  the  tent  of 
Ayesha,  and  placing  the  litter  on  the  ground,  retired  until  she 
could  take  her  seat  within  it.  As  she  was  about  to  enter,  she 
missed  her  necklace,  and  returned  into  the  tent  to  seek  it. 
In  the  meantime  the  attendants  lifted  the  litter  upon  the  camel 
and  strapped  it  fast,  not  perceiving  that  it  was  empty  ,•  she 
being  slender  and  of  little  weight.  When  she  returned  from 
seeking  the  necklace,  the  camel  was  gone,  and  the  army  was 
on  the  march ;  whereupon  shewrapped  herself  in  her  mantle 
and  sat  down,  trusting  that,  when  her  absence  should  be  dis- 
covered, some  persons  would  be  sent  back  in  quest  of  her. 

While  thus  seated,  Safwan  Ibn  al  Moattel,  the  young 
Arab,  being  one  of  the  rear-guard,  came  up,  and,  recognizing 
her,  accosted  her  with  the  usual  Moslem  salutation.  "To 
God  we  belong,  and  to  God  we  must  return  !  Wife  of  the 
prophet,  why  dost  thou  remain  behind  ?  " 

Ayesha  made  no  reply,  but  drew  her  veil  closer  over  her 
face.  Safwan  then  alighted,  aided  her  to  mount  the  camel, 
and,  taking  the  bridle,  hastened  to  rejoin  the  army.  The 
Bun  had  risen,  however,  before  he  overtook  it,  just  without 
the  walls  of  Medina. 

This  account,  given  by  Ayesha,  and  attested  by  Safwan 
Ibn  al  Moattel,  was  satisfactory  to  her  parents  and  particular 


200  MAHOIMET  AND  HIS  SUCCESSORS. 


friends,  but  was  scoffed  at  by  Abdallah  and  his  adherents, 
*Hhe  Hypocrites."  Two  parties  thus  arose  on  the  subject, 
and  great  strife  ensued.  As  to  Ayesha,  she  shut  herself  up 
within  her  dwelling,  refusing  all  food,  and  weeping  day  and 
night  in  the  bitterness  of  her  soul, 

Mahomet  was  sorely  troubled  in  mind,  and  asked  counsel 
of  Ali  in  his  perplexity.  The  latter  made  light  of  the  affair, 
observing  that  his  misfortune  was  the  frequent  lot  of  man. 
The  prophet  was  but  little  consoled  by  this  suggestion.  He 
remained  separated  from  Ayesha  for  a  month ;  but  his  heart 
yearned  toward  her ;  not  merely  on  account  of  her  beauty, 
but  because  he  loved  her  society.  In  a  paroxysm  of  grief, 
he  fell  into  one  of  those  trances,  which  unbelievers  have  at- 
tributed to  epilepsy ;  in  the  course  of  which  he  received  a 
seasonable  revelation,  which  will  be  found  in  a  chapter  of 
the  Koran.     It  was  to  this  effect. 

They  who  accuse  a  reputable  female  of  adultery,  and  pro- 
duce not  four  witnesses  of  the  fact,  shall  be  scourged  with 
fourscore  stripes,  and  their  testimony  rejected.  As  to  those 
who  have  made  the  charge  against  Ayesha,  have  they  produce'd 
four  witnesses  thereof  ?  If  they  have  not,  they  are  liars  in 
the  sight  of  God.  Let  them  receive,  therefore,  the  punish- 
ment of  their  crime. 

The  innocence  of  the  beautiful  Ayesha  being  thus  mirac- 
ulously made  manifest,  the  prophet  took  her  to  his  bosom  with 
augmented  affection.  Nor  was  he  slow  in  dealing  the  pre- 
scribed castigation.     It  is  true,  Abdallah  Ibn  Obba  was  too 


SLANDERERS  PUNISHED.  201 


powerful  a  personage  to  be  subjected  to  the  scourge,  but  it 
fell  the  heavier  on  the  shoulders  of  his  fellow  calumniators. 
The  poet  Hasan  was  cured  for  some  time  of  his  propensity 
to  make  satirical  verses,  nor  could  Hamna,  though  a  female, 
and  of  great  personal  charms,  escape  the  infliction  of  stripes ; 
for  Mahomet  observed  that  such  beauty  should  have  been 
accompanied  by  a  gentler  nature. 

The  revelation  at  once  convinced  the  pious  Ali  of  the 
purity  of  Ayesha ;  but  she  never  forgot  nor  forgave  that  he 
had  doubted ;  and  the  hatred  thus  implanted  in  her  bosom, 
was  manifested  to  his  great  detriment  in  many  of  the  most 
important  concerns  of  his  after  life. 

VOL.  I.  9* 


202  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  XXIII. 

The  battle  of  the  Moat.— Braveiy  of  Saad  Ibn  Moad.— Defeat  of  the  Ko- 
reishites. — Capture  of  the  Jewish  castle  of  Koraida. — Saad  decides  as 
to  the  punishment  of  the  Jews. — Mahomet  espouses  Rehana,  a  Jewish 
captive. — His  life  endangered  by  sorcerj ;  saved  by  a  revelation  of 
the  angel  Gabriel. 

DuKiNG  the  year  of  truce  wliicli  succeeded  the  battle  of  Ohod, 
Abu  Sofian,  the  restless  chief  of  the  Koreishitcs,  formed  a 
confederacy  with  the  Arab  tribe  of  Ghatafan  and  other  tribes 
of  the  desert,  as  well  as  with  many  of  the  Jews  of  the  race 
of  Nadher,  whom  Mahomet  had  driven  from  their  homes. 
The  truce  being  ended,  he  prepared  to  march  upon  Medina, 
with  these  confederates,  their  combined  forces  amounting  to 
ten  thousand  men. 

Mahomet  had  early  intelligence  of  the  meditated  attack, 
but  his  late  reverse  at  Ohod  made  him  wary  of  taking  the 
field  against  such  numbers ;  especially  as  he  feared  the  enemy 
might  have  secret  allies  in  Medina ;  where  he  distrusted  the 
Jevv'ish  inhabitants  and  the  Hypocrites,  the  partisans  of  Ab- 
dallah  Ibn  Obba,  who  were  numerous  and  powerful. 


BATTLE  OF  THE  MOAT.  203 


Great  exertions  -were  now  made  to  put  the  city  in  a  state 
of  defence:  Salman  the  Persian,  who  had  embraced  the  faith, 
advised  that  a  deep  moat  should  be  digged  at  some  distance 
beyond  the  wall,  on  the  side  on  which  the  enemy  would  ap- 
proach. This  mode  of  defence,  hitherto  unused  in  Arabia, 
was  eagerly  adopted  by  Mahomet ;  who  set  a  great  number 
of  men  to  dig  the  moat,  and  even  assisted  personally  in  the 
labor.  Many  miracles  are  recorded  of  him  during  the  pro- 
gress of  this  work.  At  one  time,  it  is  said,  he  fed  a  great 
multitude  from  a  single  basket  of  dates ;  which  remained  full 
after  all  were  satisfied.  At  another  time  he  feasted  a  thousand 
men  upon  a  roasted  lamb  and  a  loaf  of  barley  bread ;  yet 
enough  remained  for  all  his  fellow-laborers  in  the  moat.  Nor 
must  we  omit  to  note  the  wonderful  blows  which  he  gave  to  a 
rock,  with  an  iron  mallet ;  striking  off  sparks  which  in  one 
direction  lighted  up  all  Yemen,  or  Arabia  the  Happy ;  in 
another,  revealed  the  imperial  palace  of  Constantinople;  and 
in  a  third,  illumined  the  towers  of  the  royal  residents  of 
Persia ;  all  signs  and  portents  of  the  future  conquests  of 
Islam. 

Scarcely  was  the  moat  completed  when  the  enemy  appeared 
in  great  force  on  the  neighboring  hills.  Leaving  Ibn  0mm 
M actum,  a  trusty  officer,  to  command  in  the  city,  and  keep  a 
vigilant  eye  on  the  disaffected,  Mahomet  sallied  forth  with 
three  thousand  men,  whom  he  formed  in  battle  array,  having 
the  deep  moat  in  front.  Abu  Sofian  advanced  confidently 
with  his  combined  force  of  Koreishites  and  Ghatafanites, 


204  MAHOMET  AND  HIS  SUCCESSORS. 


"but  was  unexpectedly  checked  by  the  moat,  and  by  a  galling 
fire  from  the  Moslems  drawn  up  beyond  it.  The  enemy  now 
encamped ;  the  Koreishites  in  the  lower  part  of  the  valley, 
and  the  Ghatafanites,  in  the  upper ;  and  for  some  days  the 
armies  remained  on  each  side  of  the  moat,  keeping  up 
a  distant  combat  with  slings  and  stones,  and  flights  of 
arrows. 

In  the  meantime,  spies  brought  word  to  Mahomet  that  a 
Jewish  tribe,  the  Beni  Koraida,  who  had  a  strong  castle  near 
the  city,  and  had  made  a  covenant  of  peace  with  him,  were 
in  secret  league  with  the  enemy.  He  now  saw  the  difficulty, 
with  his  scanty  forces,  to  man  the  whole  extent  of  the  moat ; 
to  guard  against  a  perfidious  attack  from  the  Koraidites ; 
and  to  maintain  quiet  in  the  city  where  the  Jews  must  have 
secret  confederates.  Summoning  a  council  of  war,  he  con- 
sulted with  his  captains  on  the  policy  of  bribing  the  Ghata- 
fanites to  a  separate  peace,  by  offering  them  a  third  of  the 
date-harvest  of  Medina.  Upon  this,  Saad  Ibn  Moad,  a  stout 
leader  of  the  Awsites  of  Medina,  demanded  :  "  Do  you  pro- 
pose this  by  the  command  of  Allah,  or  is  it  an  idea  of  your 
own  ? "  "  If  it  had  been  a  command  of  Allah,"  replied 
Mahomet,  "  I  should  never  have  asked  your  advice.  I  see 
you  pressed  by  enemies  on  every  side,  and  I  seek  to  break 
their  confederacy."  "  Oh  prophet  of  God !  "  rejoined  Saad, 
"  when  we  were  fellow-idolaters  with  these  people  of  Ghata- 
fan,  they  got  none  of  our  dates  without  paying  for  them  ;  and 
shall  we  give  them  up  gratuitously  now  that  we  are  of  the 


BATTLE  OF  THE  MOAT.  205 


true  faith,  and  led  bj  thee  ?  No,  by  Allah  !  if  they  Tvant 
our  dates  they  must  win  them  with  their  swords." 

The  stout  Saad  had  his  courage  soon  put  to  the  proof. 
A  prowling  party  of  Koreishite  horsemen,  among  whom  was 
Akrema  the  son  of  Abu  Jahl,  and  Amru,  uncle  of  Mahomet's 
first  wife  Cadijah,  discovered  a  place  where  the  moat  was  nar- 
row, and  putting  spurs  to  their  steeds  succeeded  in  leaping  over, 
followed  by  some  of  their  comrades.  They  then  challenged  the 
bravest  of  the  Moslems  to  equal  combat.  The  challenge  was 
accepted  by  Saad  Ibn  Moad,  by  Ali,  and  several  of  their  com- 
panions. Ali  had  a  close  combat  with  Amru ;  they  fought  on 
horseback  and  on  foot,  until,  grappling  with  each  other,  they 
rolled  in  the  dust.  In  the  end,  Ali  was  victorious  and  slew 
his  foe.  The  general  conflict  was  maintained  with  great  obsti- 
nacy ;  several  were  slain  on  both  sides,  and  Saad  Ibn  Moad 
was  severely  wounded.  At  length  the  Koreishites  gave  way, 
and  spurred  their  horses  to  recross  the  moat.  The  steed  of  one 
of  them,  Nawfal  Ibn  Abdallah,  leaped  short ;  his  rider  was 
assailed  with  stones  while  in  the  moat,  and  defied  the  Moslems 
to  attack  him  with  nobler  weapons.  In  an  instant  Ali  sprang 
down  into  the  moat,  and  Nawfal  soon  fell  beneath  his  sword. 
Ali  then  joined  his  companions  in  pursuit  of  the  retreating 
foe,  and  wounded  Akrema  with  a  javelin.  The  skirmish  was 
dignified  with  the  name  of  the  Battle  of  the  Moat. 

Mahomet,  still  unwilling  to  venture  a  pitched  battle,  sent 
Kueim,  a  secretly  converted  Arab  of  the  tribe  of  Ghatafan. 
to  visit  the  camps  of  the  confederates,  and  artfully  to  sow 


MAHOMET  AND  HIS  SUCCESSORS. 


dissensions  among  them.  E-ueim  first  repaired  to  the 
Koraiditcs,  with  whom  he  w^as  in  old  habits  of  friendship. 
•'  What  folly  is  this,"  said  he,  "  to  suffer  yourselves  to  be 
drawn  by  the  Koreishites  of  Mecca  into  their  quarrel.  Be- 
think you  how  different  is  your  situation  from  theirs.  If 
defeated,  they  have  only  to  retreat  to  Mecca,  and  be  secure. 
Their  allies  from  the  desert  will  also  retire  to  their  distant 
homes,  and  you  will  be  left  to  bear  the  whole  brunt  of  the 
vengeance  of  Mahomet  and  the  people  of  Medina.  Before 
you  make  common  cause  with  them,  therefore,  let  them 
pledge  themselves  and  give  hostages,  never  to  draw  back 
until  they  have  broken  the  power  of  Mahomet. 

He  then  went  to  the  Koreishites  and  the  tribe  of  Ghata- 
fan,  and  warned  them  against  confiding  in  the  Jews  of  Ko- 
raida,  who  intended  to  get  hostages  from  them,  and  deliver 
them  up  into  the  hands  of  Mahomet. 

The  distrust  thus  artfully  sown  among  the  confederates 
soon  produced  its  effects.  Abu  Sofian  sent  word  on  Friday 
evening,  to  the  Koraidites,  to  be  ready  to  join  next  morning  in 
a  general  assault.  The  Jews  replied,  that  the  following  day 
was  their  Sabbath,  on  which  they  could  not  engage  in  battle ; 
at  the  same  time  they  declined  to  join  in  any  hostile  act,  un- 
less their  allies  should  give  hostages  to  stand  by  them  to  the 
end. 

The  Koreishites  and  Ghatafanites  were  now  convinced  of 
the  perfidy  of  the  Koraidites,  and  dared  not  venture  upon 
the  meditated  attack,  lest  these  should  fall  upon  them  in  the 


VENGEANCE  ON  THE  BEXI  KORAIDA.  207 


rear.  While  they  lay  idly  in  their  camp  a  cold  storm  came 
on,  with  drenching  rain,  and  sweeping  blasts  from  the  desert. 
Their  tents  were  blown  down ;  their  camp-fires  were  extin- 
guished ;  in  the  midst  of  the  n2)roar  the  alarm  was  given 
that  Mahomet  had  raised  the  storm  by  enchantment,  and 
was  coming  upon  them  with  his  forces.  All  now  was  panic 
and  confusion.  Abu  Sofian,  finding  all  efforts  vain  to  pro- 
duce order,  mounted  his  camel  in  despair,  and  gave  the 
word  to  retreat.  The  confederates  hurried  off  from  the  scene 
of  tumult  and  terror,  the  Koreishites  towards  Mecca,  the 
others  to  their  homes  in  the  desert. 

Abu  Sofian,  in  rage  and  mortification,  wrote  a  letter  to 
Mahomet,  upbraiding  him  with  his  cowardice  in  lurking 
behind  a  ditch,  a  thing  unknown  in  Arabian  warfare ;  and 
threatening  to  take  his  revenge  on  some  future  day,  when  they 
might  meet  in  open  fight,  as  in  the  field  of  Ohod.  Mahomet 
hurled  back  a  defiance,  and  predicted  that  the  day  was  approach- 
ing when  he  would  break  in  pieces  the  idols  of  the  Koreishites. 

The  invaders  having  disappeared,  Mahomet  turned  to  take 
vengeance  on  the  Beni  Koraida ;  who  shut  themselves  up  in 
their  castle,  and  withstood^  a  siege  of  many  days.  At  length, 
pinched  by  famine,  they  implored  the  intercession  of  their 
ancient  friends  and  protectors,  the  Awsites.  The  latter  en- 
treated the  prophet  to  grant  these  Hebrews  the  same  terms  ho 
had  formerly  granted  to  the  Beni  Kainoka,  at  the  prayer  of 
Abdallah  the  Khazradite.  Mahomet  reflected  a  moment,  and 
offered  to  leave  their  fate  to  the  decision  of  Saad  Ibn  Moad, 


208  MAHOMET  AND  HIS  SUCCESSORS. 


the  Awsite  chief.  The  Koraidites  gladly  agreed,  knowing 
him  to  have  been  formerly  their  friend.  They  accordingly 
surrendered  themselves,  to  the  number  of  seven  hundred, 
and  were  conducted  in  chains  to  Medina.  Unfortunately  for 
them,  Saad  considered  their  perfidious  league  with  the  enemy 
as  one  cause  of  the  recent  hostility.  He  was  still  smarting 
with  the  wound  received  in  the  battle  of  the  Moat,  and  in  his 
moments  of  pain  and  anger  had  repeatedly  prayed  that  his 
life  might  be  spared  to  see  vengeance  wreaked  on  the  Ko- 
raidites. Such  was  the  state  of  his  feelings  when  summoned 
to  decide  upon  their  fate. 

Being  a  gross,  full-blooded  man,  he  was  with  difficulty 
helped  upon  an  ass,  propped  up  by  a  leathern  cushion,  and 
supported  in  his  seat  until  he  arrived  at  the  tribunal  of  justice. 
Before  ascending  it,  he  exacted  an  oath  from  all  present  to 
abide  by  his  decision.  The  Jews  readily  took  it,  anticipat- 
ing a  favorable  sentence.  No  sooner  was  he  helped  into  the 
tribunal,  than,  extending  his  hand,  he  condemned  the  men 
to  death,  the  women  and  children  to  slavery,  and  their  effects 
to  be  shared  among  the  victors. 

The  wretched  Jews  looked  aghast,  but  there  was  no  appeal. 
They  were  conducted  to  a  public  place  since  called  the  Market 
of  the  Koraidites,  where  great  graves  had  been  digged.  Into 
these  they  were  compelled  to  descend,  one  by  one,  their  prince 
Hoya  Ibn  Ahktab  among  the  number,  and  were  successively 
put  to  death.  Thus  the  prayer  of  Saad  Ibn  Moad  for  ven- 
geance on  the  Koraidites  was  fully  gratified.     He  witnessed 


MARRIAGE  WITH  RIHANA  AHKTAB.  209 


the  execution  of  the  men  he  had  condemned,  but  such  was 
his  excitement  that  his  wound  broke  out  afresh,  and  he  died 
shortly  afterwards. 

In  the  castle  of  Koraida  was  found  a  great  quantity  of 
pikes,  lances,  cuirasses,  and  other  armor ;  and  its  lands  were 
covered  with  flocks  and  herds  and  camels.  In  dividing  the 
spoil  each  foot-soldier  had  one  lot,  each  horseman  three ;  two 
for  his  horse,  and  one  for  himself.  A  fifth  part  of  the  whole 
was  set  apart  for  the  prophet. 

The  most  precious  prize  in  the  eyes  of  Mahomet  was 
Kihana,  daughter  of  Simeon,  a  wealthy  and  powerful  Jew ; 
and  the  most  beautiful  female  of  her  tribe.  He  took  her  to 
himself,  and,  having  converted  her  to  the  faith,  added  her  to 
the  number  of  his  wives. 

But,  though  thus  susceptible  of  the  charms  of  the  Israel- 
itish  women,  Mahomet  became  more  and  more-  vindictive  in 
his  hatred  of  the  men ;  no  longer  putting  faith  in  their  cove- 
nants, and  suspecting  them  of  the  most  insidious  attempts 
upon  his  life.  Moslem  writers  attribute  to  the  spells  of  Jew- 
ish sorcerers  a  long  and  languishing  illness,  with  which  he  was 
afflicted  about  this  time,  and  which  seemed  to  defy  all  remedy. 
They  describe  the  very  charm  by  which  it  was  produced.  It 
was  prepared,  say  they,  by  a  Jewish  necromancer  from  the 
mountains,  aided  by  his  daughters,  who  were  equally  skilled 
in  the  diabolic  art.  They  formed  a  small  waxen  effigy  of 
Mahomet ;  wound  round  it  some  of  his  hair,  and  thrust 
through  it  eleven  needles.     They  then  made  eleven  knots  in  a 


210  MAHOMET  AND  HIS  SUCCESSORS. 


bow-string,  blowing  with  their  breaths  on  each  ;  and,  wind- 
ing the  string  round  the  effigy,  threw  the  whole  into  a  well. 

Under  the  influence  of  this  potent  spell  Mahomet  wasted 
away,  until  his  friend,  the  angel  Gabriel,  revealed  the  secret  to 
him  in  a  vision.  On  awaking,  he  sent  Aii  to  the  well,  where 
the  image  was  discovered.  When  it  was  brought  to  Mahomet, 
continues  the  legend,  he  repeated  over  it  the  two  last  chap- 
ters of  the  Koran,  which  had  been  communicated  to  him  in 
the  recent  vision.  They  consist  of  eleven  verses,  and  are  to 
the  following  purport. 

In  the  name  of  the  all  merciful  God  !  I  will  fly  for  re- 
fuge to  the  Lord  of  the  light  of  day. 

That  he  may  deliver  me  from  the  danger  of  beings  and 
things  created  by  himself 

From  the  dangers  of  the  darksome  night,  and  of  the  moon 
when  in  eclipse. 

From  the  danger  of  sorcerers,  who  tie  knots  and  blow  on 
them  with  their  breath. 

From  the  danger  of  the  envious,  who  devise  deadly  harm. 

I  will  fly  for  refuge  to  Allah,  the  Lord  of  men. 

To  Allah,  the  King  of  men. 

To  Allah,  the  God  of  men. 

That  he  may  deliver  me  from  the  evil  spirit  who  flies  at 
the  mention  of  his  holy  name. 

Who  suggests  evil  thoughts  into  the  hearts  of  the  chil- 
dren of  men. 

And  from  the  evil  Genii,  and  men  who  deal  in  magic. 


THE  AMULETS.  211 


At  tlie  repetition  of  each  one  of  these  verses,  says  the 
legend,  a  knot  of  the  bow-string  came  loose,  a  needle  fell  from 
the  effigy,  and  Mahomet  gained  strength.  At  the  end  of  the 
eleventh  verse  he  rose,  renovated  in  health  and  vigor,  as  one 
restored  to  freedom  after  having  been  bound  with  cords. 

The  two  final  chapters  of  the  Koran,  which  comprise 
these  verses,  are  entitled  the  amulets,  and  considered  by  the 
superstitious  Moslems  effectual  talismans  against  sorcery  and 
magic  charms. 

The  conduct  of  Mahomet  in  the  affair  narrated  in  this 
chapter,  has  been  censured  as  weak  and  vacillating,  and  defi- 
cient in  military  decision,  and  his  measures  as  wanting  in  true 
greatness  of  mind,  and  the  following  circumstances  are  adduced 
to  support  these  charges.  "When  threatened  with  violence 
from  without,  and  perfidy  from  within,  he  is  for  bribing  a  part 
of  his  confederate  foes  to  a  separate  peace ;  but  suffers  him- 
self to  be,  in  a  manner,  hectored  out  of  this  crafty  policy  by 
Saad  Ibn  Moad ;  yet,  subsequently,  he  resorts  to  a  scheme 
still  more  subtle  and  crafty,  by  which  he  sows  dissension 
among  his  enemies.  Above  all,  his  conduct  towards  the  Jews 
has  been  strongly  reprobated.  His  referring  the  appeal  of  the 
Beni  Koraida  for  mercy,  to  the  decision  of  one  whom  he  knev7 
to  be  bent  on  their  destruction,  has  been  stigmatized  as  cruel 
mockery ;  and  the  massacre  of  those  unfortunate  men  in  the 
market-place  of  Medina,  is  pronounced  one  of  the  darkest 
pages  of  his  history.  In  fact,  his  conduct  towards  this  race 
from  the  time  that  he  had  power  in  his  hands  forms  an  ex- 


212  MAHOMET  AND  HIS  SUCCESSORS. 


ception  to  the  general  tenor  of  his  disposition,  which  was 
forgiving  and  humane.  He  may  have  been  especially  pro- 
voked against  them  by  proofs  of  treachery  and  deadly  ran- 
cour on  their  part ;  but  we  see  in  this,  as  in  other  parts  of 
his  policy  in  this  part  of  his  career,  instances  of  that  worldly 
alloy  which  at  times  was  debasing  his  spirit,  now  that  he  had 
become  the  Apostle  of  the  Sword. 


PILGRIMAGE  TO  JIECCA.  213 


CHAPTER  XXIV. 

Mahomet  imdertakcs  a  pilgrimage  to  Mecca. — Evades  Khaled  and  a 
troop  of  horse  sent  against  him. — Encamps  near  Mecca. — Negotiates 
Tvith  the  Koreishites  for  permission  to  enter  and  complete  his  pilgrim- 
age.— Treaty  for  ten  years,  hy  which  he  is  permitted  to  make  a 
yearly  visit  of  three  days. — He  returns  to  Medina, 

Six  years  had  now  elapsed  since  the  flight  of  Mahomet  from 
Mecca.  As  that  city  was  sacred  in  the  eyes  of  the  Arabs  and 
their  great  point  of  pilgrimage,  his  long  exile  from  it,  and  his' 
open  warfare  with  the  Koreishites,  who  had  charge  of  the 
Caaba,  prejudiced  him  in  the  opinion  of  many  of  the  tribes, 
and  retarded  the  spread  of  his  doctrines.  His  followers,  too, 
who  had  accompanied  him  in  his  flight,  languished  once  more 
to  see  their  native  home,  and  there  was  danger  of  their  faith 
becoming  enfeebled  under  a  protracted  exile. 

Mahomet  fel£  more  and  more  the  importance  of  linking 
the  sacred  city  with  his  religion,  and  maintaining  the  ancient 
usages  of  his  race.  Besides,  he  claimed  but  to  be  a  reformer, 
anxious  to  restore  the  simplicity  and  purity  of  the  patriarchal 


214  MAHOMET  AND  HIS  SUCCESSORS. 


faith.  The  montli  Doul  Kaada  was  at  hand,  the  month  of  pil- 
grimage, when  there  was  a  truce  to  warfare,  and  enemies  might 
meet  in  peace  within  the  holy  boundaries.  A  timely  vision 
assured  Mahomet  that  he  and  his  followers  might  safely  avail 
themselves  of  the  protection  of  this  venerable  custom  to  revisit 
the  ancient  shrines  of  Arabian  worship.  The  revelation  was 
joyfully  received  by  his  followers,  and  in  the  holy  month  he 
set  forth  from  Medina  on  his  j)ilgrimage,  at  the  head  of  four- 
teen hundred  men ;  partly  Mohadjerins  or  Fugitives,  and 
partly  Ansarians  or  Auxiliaries.  They  took  with  them  seventy 
camels  to  be  slain  in  sacrifice  at  the  Caaba.  To  manifest  pub- 
licly that  they  came  in  peace  and  not  in  war,  they  halted  at 
Dsu  Huleifa,  a  village  about  a  day's  journey  from  Medina^ 
where  they  laid  aside  all  their  weapons,  excepting  their 
sheathed  swords,  and  thence  continued  on  in  pilgrim  garb. 

In  the  meantime  a  confused  rumor  of  this  movement 
.had  reached  Mecca.  The  Koreishites,  suspecting  hostilities;, 
sent  forth  Khaled  Ibn  Waled  with  a  powerfal  troop  of  horse, 
to  take  post  in  a  valley  about  two  days'  journey  from  Mecca, 
and  check  the  advance  of  the  Moslems. 

Mahomet,  hearing  that  the  main  road  was  thus  barred 
against  him,  took  a  rugged  and  difficult  route  through  the 
defiles  of  the  mountains,  and,  avoiding  Khaled  and  his  forces, 
descended  into  the  plain  near  Mecca ;  where  he  encamped  a< 
Hodeiba,  within  the  sacred  boundaries.  Hence  he  sent  as- 
surances to  the  Koreishites  of  his  peaceable  intentions,  and 
daimed  the  immunities  and  rights  of  pilgrimage. 


THE  SPONTANEOUS  INAUGURATION.       2U 


Envoys  from  the  Koreisliites  visited  liis  camp  to  make  ob- 
servations. They  were  struck  with  the  reverence  with  which 
he  was  regarded  by  his  followers.  The  water  with  which  he 
performed  his  ablutions  became  sanctified ;  a  hair  falling  from 
his  head,  or  the  paring  of  a  nail,  was  caught  up  as  a  precious 
relic.  One  of  the  envoys,  in  the  course  of  convercation,  un- 
consciously touched  the  flowing  beard  of  the  prophet ;  he  was 
thrust  back  by  the  disciples,  and  warned  of  the  impioty  of  the 
act.  In  making  his  report  to  the  Koreishites  on  his  return, 
"  I  have  seen  the  king  of  Persia,  and  the  emperor  of  Con- 
stantinople, surrounded  by  their  courts,"  said  he,  "  but  never 
did  I  behold  a  sovereign  so  revered  by  his  subjects,  as  is 
Mahomet  by  his  followers." 

The  Koreishites  were  the  more  loth  to  admit  into  their 
city  an  adversary  to  their  sect,  so  formidable  in  his  influ- 
ence over  the  minds  and  afi'ections  of  his  fellow-men.  Ma- 
homet sent  repeated  missions  to  treat  for  a  safe  access  to 
the  sacred  shrines,  but  in  vain.  Othman  Ibn  Afi"an,  his 
son-in-law,  was  his  last  envoy.  Several  days  elapsed  with- 
out his  return,  and  it  was  rumored  that  he  was  slain.  Ma- 
homet determined  to  revenge  his  fall.  Standing  under  a 
tree,  and  summoning  his  people  around  him,  he  exacted  an 
oath  to  defend  him  even  to  the  death,  and  never  to  desert 
the  standard  of  the  faith.  This  ceremony  is  known  among 
Mahometans,  by  the  name  of  the  Spontaneous  Inaugura- 
tion. 

The  reappearance  of  Othman  in  the  camp,  restored  tran- 


216  MAHOIVIET  AND  HIS  SUCCESSORS. 


quillity.  He  was  accompanied  by  Solhail,  an  ambassador 
from  the  Koreishites,  to  arrange  a  treaty  of  peace.  They 
perceived  the  impolicy  of  warring  with  a  man  whose  power 
was  incessantly  increasing,  and  who  was  obeyed  with  such 
fanatic  devotion.  The  treaty  proposed  was  for  ten  years ; 
during  which  time  Mahomet  and  his  adherents  were  to  have 
free  access  to  Mecca  as  pilgrims,  there  to  remain,  three  days 
at  a  time,  in  the  exercise  of  their  religious  rites.  The 
terms  were  readily  accepted,  and  Ali  was  employed  to  draw 
up  the  treaty.  Mahomet  dictated  the  words.  "  Write," 
said  he,  "  these  are  the  conditions  of  peace  made  by  Ma- 
homet the  apostle  of  God."  "  Hold !  "  cried  Solhail,  the 
ambassador,  "  had  I  believed  thee  to  be  the  apostle  of  God, 
I  should  never  have  taken  up  arms  against  thee.  Write, 
therefore,  simply  thy  name,  and  the  name  of  thy  father." 
Mahomet  was  fain  to  comply,  for  he  felt  he  was  not  suffi- 
ciently in  force  at  this  moment  to  contend  about  forms ;  so 
he  merely  denominated  himself  in  the  treaty,  Mahomet  Ibn 
Abdallah  (Mahomet  the  son  of  Abdallah),  an  abnegation 
which  gave  some  little  scandal  to  his  followers.  Their  dis- 
content was  increased  when  he  ordered  them  to  shave  their 
heads,  and  to  sacrifice  on  the  spot  the  camels  brought  to  be 
offered  up  at  the  Caaba,  as  it  showed  he  had  not  the  inten- 
tion of  entering  Mecca ;  these  rites  being  properly  done  at 
the  conclusion  of  the  ceremonials  of  pilgrimage.  They  re- 
minded him  of  his  vision  which  promised  a  safe  entrance  of 
the  sacred  city ;  he  replied,  that  the  present  treaty  was  an 


TREATY  OF  PEACE.  217 

earnest  of  its  fulfilment,  which  would  assuredly  take  place  on 
.  the  following  year.  With  this  explanation  they  had  to  con- 
tent themselves ;  and  having  performed  the  ceremony,  and 
made  the  sacrifice  prescribed,  the  camp  was  broken  up,  and 
the  pilgrim  host  returned,  somewhat  disappointed  and  de- 
jected, to  Medina 

VOL.  I.  10 


218  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  XXV. 

Expedition  against  the  city  of  Khaibar ;  siege. — Exploits  of  Mahomet's 
captains. — Battle  of  Ali  and  Marhah. — Storming  of  the  citadel. — ^Ali 
makes  a  buckler  of  the  gate. — Capture  of  the  place. — Mahomet  poi 
soned;  he  marries  Safiya,  a  captive;  also  0mm  Habiba,  a  widow. 

To  console  liis  followers  for  tlie  check  their  religious  devo- 
tion had  experienced  at  Mecca,  Mahomet  now  set  on  foot  an 
expedition  calculated  to  gratify  that  love  of  plunder,  which 
began  to  rival  fanaticism  in  attaching  them  to  his  stand- 
ard. 

About  five  days'  journey  to  the  northeast  of  Medina,  was 
situated  the  city  of  Khaibar,  and  its  dependent  territory. 
It  was  inhabited  by  Jews,  who  had  grown  wealthy  by  com- 
merce, as  well  as  agriculture.  Their  rich  domain  was  partly 
cultivated  with  grain,  and  planted  with  groves  of  palm-trees ; 
partly  devoted  to  pasturage  and  covered  with  flocks  and 
herds ;  and  it  was  fortified  by  several  castles.  So  venerable 
was  its  antiquity,  that  Abuifeda,  the  Arabian  historian,  as- 
sures us  that  Moses,  after  the  passage  of  the  Red  Sea,  sent 
an  army  against  the  Amalekites,  inhabiting  Gothreb  (Me- 
dina), and  the  strong  city  of  Khaibar. 


SIEGE  OF  KHAIBAR.  219 


This  region  had  become  a  place  of  refuge  for  the  hostile 
Jews,  driven  by  Mahomet  from  Medina  and  its  environs, 
and  for  all  those  who  had  made  themselves  obnoxious  to 
his  vengeance.  These  circumstances,  together  with  its  teem- 
ing wealth,  pointed  it  out  as  a  fit  and  ripe  object  for  that 
warfare  which  he  had  declared  against  all  enemies  of  the 
faith. 

In  the  beginning  of  the  seventh  year  of  the  Hegira,  he 
departed  on  an  expedition  against  Khaibar,  at  the  head  of 
twelve  hundred  foot  and  two  hundred  horse,  accompanied  by 
Abu  Beker,  by  Ali,  by  Omar,  and  other  of  his  principal  offi- 
cers. He  had  two  standards ;  one  represented  the  sun,  the 
other  a  black  eagle ;  which  last  became  famous  in  after 
years  as  the  standard  of  Khaled. 

Entering  the  fertile  territory  of  Khaibar,  he  began  his 
warfare  by  assailing  the  inferior  castles  with  which  it  was 
studded.  Some  of  these  capitulated  without  making  resist- 
ance ;  in  which  cases,  being  considered  "  gifts  from  God," 
the  spoils  went  to  the  prophet,  to  be  disposed  of  by  him  in 
the  way  before  mentioned.  Others  of  more  strength,  and 
garrisoned  by  stouter  hearts,  had  to  be  taken  by  storm. 

After  the  capture  of  these  minor  fortresses,  Mahomet 
advanced  against  the  city  of  Khaibar.  It  was  strongly  de- 
fended by  outworks,  and  its  citadel,  Al  Kamns,  built  on  a 
steep  rock,  was  deemed  impregnable,  insomuch  that  Kenana 
Ibn  al  Rabi,  the  chief  or  king  of  the  nation,  had  made  it 
tte  depository  of  all  his  treasures. 


MAHOMET  AND  HIS  SUCCESSORS. 


The  siege  of  this  city  was  the  most  important  enter- 
prise the  Moslems  had  yet  undertaken.  When  Mahomet 
first  came  in  sight  of  its  strong  and  frowning  walls,  and 
its  rock-huilt  citadel,  he  is  said  to  have  put  uj)  the  following 
prayer  : 

"  Oh  Allah  !  Lord  of  the  seven  heavens,  and  of  all  things 
which  they  cover!  Lord  of  the  seven  earths,  and  all  which 
they  sustain !  Lord  of  the  evil  spirits,  and  of  all  whom 
they  lead  astray  !  Lord  of  the  winds,  and  of  all  whom  they 
scatter  and  disperse  !  We  supplicate  thee  to  deliver  into 
our  hands  this  city,  and  all  that  it  contains,  and  the  riches 
of  all  its  lands.  To  thee  we  look  for  aid  against  this  peo- 
ple, and  against  all  the  perils  by  which  we  are  environed." 

To  give  more  solemnity  to  his  prayers,  he  chose  as  his 
place  of  worship  a  great  rock,  in  a  stony  place  called  Man- 
sela,  and,  during  all  the  time  that  he  remained  encamped  be- 
fore Khaibar,  made  daily  seven  circuits  round  it,  as  are  made 
round  the  Caaba.  A  mosque  was  erected  on  this  rock  in 
after  times  in  memorial  of  this  devout  ceremonial,  and  it 
became  an  object  of  veneration  to  all  pious  Moslems. 

The  siege  of  the  citadel  lasted  for  some  time,  and  tasked 
the  skill  and  patience  of  Mahomet  and  his  troops ;  as  yet  but 
little  practised  in  the  attack  of  fortified  places.  They  suf 
fered  too  from  want  of  provisions,  for  the  Arabs  in  their 
hasty  expeditions  seldom  burden  themselves  with  supplies^ 
and  the  Jews  on  their  approach  had  laid  waste  the  level 
country,  and  destroyed  the  palm-trees  round  their  capitaL 


EXPLOITS  OF  ALL  *221 


Mahomet  directed  tlie  attacks  in  person  :  tlie  besiegers 
protected  themselves  hy  trenches,  and  brought  battering-rams 
to  play  upon  the  walls ;  a  breach  was  at  length  effected,  but 
for  several  days  every  attempt  to  enter  was  vigorously  re- 
pelled. Abu  Beker  at  one  time  led  the  assault,  bearing  the 
standard  of  the  prophet ;  but,  after  fighting  with  great 
bravery,  was  compelled  to  retreat.  The  next  attack  was 
headed  by  Omar  Ibn  Khatiab,  who  fought  until  the  close  of 
day  with  no  better  success.  A  third  attack  was  led  by  Ali, 
whom  Mahomet  armed  with  his  own  scimetar,  called  Dhu'l- 
Fakiir,  or  the  Trenchant.  On  confiding  to  his  hands  the 
sacred  banner,  he  pronounced  him  "  a  man  who  loved  God  and 
his  prophet ;  and  whom  God  and  his  prophet  loved.  A  man 
who  knew  not  fear,  nor  ever  turned  his  back  upon  a  foe." 

And  here  it  may  be  well  to  give  a  traditional  account  of 
the  person  and  character  of  Ali.  He  was  of  the  middle 
height,  but  robust  and  square,  and  of  prodigious  strength. 
He  had  a  smiling  countenance,  exceedingly  florid,  with  a 
bushy  beard.  He  was  distinguished  for  an  amiable  disposi- 
tion, sagacious  intellect,  and  religious  zeal,  and,  from  his  un- 
daunted courage,  was  surnamed  the  Lion  of  God. 

Arabian  writers  dwell  with  fond  exaggeration  on  the  ex- 
ploits, at  Khaibar,  of  this  their  favorite  hero.  He  was  clad, 
they  say,  in  a  scarlet  vest,  over  which  was  buckled  a  cuirass 
of  steel.  Scrambling  with  his  followers  up  the  great  heap  of 
stones  and  rubbish  in  front  of  the  breach,  he  planted  his 
standard  on  the  top,  determined  never  to  recede  until  the  cit- 


222  MAHOMET  AND  HIS  SUCCESSORS. 


adel  was  taken.  The  Jews  sallied  forth  to  drive  down  the 
assailants.  In  the  conflict  which  ensued,  Ali  fought  hand  to 
hand  with  the  Jewish  commander,  Al  Hareth,  whom  he  slew. 
The  brother  of  the  slain  advanced  to  revenge  his  death.  He 
was  of  gigantic  stature ;  with  a  double  cuirass,  a  double  tur- 
ban, wound  round  a  helmet  of  proof,  in  front  of  which  sparkled 
an  immense  diamond.  He  had  a  sword  girt  to  each  side, 
and  brandished  a  three-pronged  spear,  like  a  trident.  The 
warriors  measured  each  other  with  the  eye,  and  accosted  each 
other  in  boasting  oriental  style. 

"I,"  said  the  Jew,  "  am  Marhab ;  armed  at  all  points ; 
and  terrible  in  battle." 

"  And  I  am  Ali,  whom  his  mother,  at  his  birth,  surnamed 
Al  Haidara  (the  rugged  lion)." 

The  Moslem  writers  make  short  work  of  the  Jewish  cham- 
pion. He  made  a  thrust  at  Ali  with  his  three-pronged  lance, 
but  it  was  dexterously  parried ;  and  before  he  could  recover 
himself,  a  blow  from  the  scimetar  Dhu'l-Fakar  divided  his 
buckler,  passed  through  the  helm  of  proof,  through  doubled 
turban  and  stubborn  skull,  cleaving  his  head  even  to  his 
teeth.     Plis  gigantic  form  fell  lifeless  to  the  earth. 

The  Jews  now  retreated  into  the  citadel,  and  a  general 
assault  took  place.  In  the  heat  of  the  action  the  shield  of 
Ali  was  severed  from  his  arm,  leaving  his  body  exposed : 
wrenching  a  gate,  however,  from  its  hinges,  ho  used  it  as  a 
buckler  through  the  remainder  of  the  fight,  Abu  Rafe,  a 
servant  of  Mahomet,  testifies  to  the  fact.     "  I  afterwards," 


DEATH  OF  KENANA.  223 

says  lie,  "  examined  this  gate  in  company  with  seven  men, 
and  all  eight  of  us  attempted  in  vain  to  wield  it."  * 

The  citadel  being  captured,  every  vault  and  dungeon 
was  ransacked  for  the  wealth  said  to  he  deposited  there  by 
Kenana  the  Jewish  prince.  None  being  discovered,  Ma- 
homet demanded  of  him  where  he  had  concealed  his  treasure. 
He  declared  that  it  had  all  been  expended  in  the  subsistence 
of  his  troops,  and  in  preparations  for  defence.  One  of  his 
faithless  subjects,  however,  revealed  the  place  where  a  great 
amount  had  been  hidden.  It  did  not  equal  the  expectations 
of  the  victors,  and  Kenana  was  put  to  the  torture  to  reveal 
the  rest  of  his  supposed  wealth.  He  either  could  not  or  would 
not  make  further  discoveries,  so  he  was  delivered  up  to  the 
vengeance  of  a  Moslem,  whose  brother  he  had  crushed  to 
death  by  a  piece  of  millstone  hurled  from  the  wall,  and  who 
struck  off  his  head  with  a  single  blow  of  his  sabre,  f 

While  in  the  citadel  of  Kbaibar,  Mahomet  came  near  Ml- 
ing  a  victim  to  Jewish  vengeance.     Demanding  something  to 

*  This  stupendous  feat  is  recorded  by  the  historian  Abulfeda,  c.  24. 
"  Abu  Rafe,"  observes  Gibbon,  "  was  an  eye-witness  ;  but  who  will  be 
witness  for  Abu  Rafe  ?  "  We  join  with  the  distinguished  historian  in  his 
doubt ;  yet  if  we  scrupulously  question  the  testimony  of  an  eye-witness, 
what  will  become  of  history  ? 

t  The  Jews  inhabiting  the  tract  of  country  called  Kbaibar,  are  still 
known  in  Arabia  by  the  name  of  Beui  Kheibar.  They  are  divided  into 
three  tribes,  under  independent  Sheikhs,  the  Beni  Messiad,  Beni  Schahan, 
and  Beni  Anaesse.  They  are  accused  of  pillaging  the  caravans.— 
Niebuhr  v.  ii.  p.  43. 


224  MAHOMET  AND  HIS  SUCCESSORS. 


eat,  a  ylioultlcr  of  lamb  was  set  before  him.  At  the  first 
mouthful  he  perceived  something  unusual  in  the  taste,  and 
«pat  it  forth,  but  instantly  felt  acute  internal  pain.  One  of 
his  followers,  named  Baschar,  who  had  eaten  more  freely,  fell 
down  and  expired  in  convulsions.  All  now  was  confusion 
and  consternation  ;  on  diligent  inquiry,  it  was  found  that 
the  lamb  had  been  cooked  by  Zainab,  a  female  captive, 
niece  to  Marhab,  the  gigantic  warrior  slain  by  Ali.  Being 
brought  before  Mahomet,  and  charged  with  having  infused 
poison  into  the  viand,  she  boldly  avowed  it,  vindicating  it  as 
a  justifiable  revenge  for  the  ills  he  had  brought  upon  her 
tribe  and  her  family.  "  I  thought,"  said  she,  "  if  thou  wert 
indeed  a  prophet,  thou  wouldst  discover  thy  danger ;  if  but 
a  chieftain,  thou  wouldst  fall,  and  we  should  be  delivered 
from  a  tyrant." 

Arabian  writers  are  divided  as  to  the  fate  of  this  heroine. 
According  to  some,  she  was  delivered  up  to  the  vengeance 
of  the  relatives  of  Baschar,  who  had  died  of  the  poison. 
According  to  others,  her  beauty  pleaded  in  her  behalf, 
and  Mahomet  restored  her  unharmed  to  her  family. 

The  same  writers  seldom  permit  any  remarkable  event  of 
Mahomet's  life  to  pass  without  a  miracle.  In  the  present 
instance,  they  assure  us  that  the  poisoned  shoulder  of  lamb 
became  miraculously  gifted  with  speech,  and  warned  Mahomet 
of  his  danger.  If  so,  it  was  rather  slow  of  speech,  for  he  had 
imbibed  sufficient  poison  to  injure  his  constitution  throughout 
the  remainder  of  his  life ;  affecting  him  often  vrith  paraoxysms 


MARRIAGE  T\'ITH  SAFIYA.  225 


of  pain ;  and  in  his  last  moments  he  complained  that  the  veins 
of  his  heart  throbbed  with  the  poison  of  Khaibar.  He  expe- 
rienced kinder  treatment  at  the  hands  of  SaSja  (or  Sophia), 
another  female  captive,  who  had  still  greater  motives  for  ven- 
geance than  Zainab ;  for  she  was  the  recently  espoused  wife 
of  Keuana,  who  had  just  been  sacrificed  for  his  wealth,  and  she 
was  the  daughter  of  Hoya  Ibn  Akhtab,  prince  of  the  Beni 
Koraida,  who,  with  seven  hundred  of  his  people  had  been  put 
to  death  in  the  square  of  Medina,  as  has  been  related. 

This  Safiya  was  of  great  beauty;  it  is  not  surprising, 
therefore,  that  she  should  find  instant  favor  in  the  eyes  of  Ma- 
homent,  and  that  he  should  seek,  as  usual,  to  add  her  to  his 
harem  ;  but  it  may  occasion  surprise  that  she  should  contem- 
plate such  a  lot  with  comjjlacency.  Moslem  writers,  however, 
explain  this  by  assuring  us  that  she  was  supernaturally  pre- 
pared for  the  event. 

While  Mahomet  was  yet  encamped  before  the  city,  and  car- 
ryJDg  on  the  siege,  she  had  a  vision  of  the  night,  in  which  the 
sun  descended  from  the  firmament  and  nestled  in  her  bosom. 
On  recounting  her  dream  to  her  husband  Kenana  in  the 
morning,  he  smote  her  on  the  face,  exclaiming,  "  Woman,  you 
speak  in  parables  of  this  Arab  chief  who  has  come  against  us." 

The  vision  of  Safiya  was  made  true,  for  having  converted 
her  with  all  decent  haste  to  the  faith  of  Islam,  Mahomet  took 
her  to  wife  before  he  left  Khaibar.  Their  nuptials  took  place 
on  the  homeward  march,  at  Al  Sahba,  where  the  army  halted 
for  three  days.  Abu  Ayub,  one  of  the  prophet's  most  ardent 
disciples  and  marshal  of  his  household,  patrolled  around  the 
VOL.  J.  10* 


MAHOMET  AND  HIS  SUCCESSORS. 


nuptial  tent  througliout  the  night,  sword  in  hand.  Safiyawas 
one  of  the  most  favored  wives  of  Mahomet,  whom  she  survived 
for  forty  years  of  widowhood. 

Besides  the  marriages  of  affection  which  we  have  recorded, 
the  prophet,  about  this  time,  made  another  of  policy.  Shortly 
after  his  return  to  Medina,  he  was  gladdened  by  the  arrival, 
from  Abyssinia,  of  the  residue  of  the  fugitives.  Among  these 
was  a  comely  widow,  thirty  years  of  age,  whose  husband,  Ab- 
dallah,  had  died  while  in  exile.  She  was  generally  known  by 
the  name  of  0mm  Habiba,  the  mother  of  Habiba,  from  a 
daughter  to  whom  she  had  given  birth.  This  widow  was  the 
daughter  of  Mahomet's  arch  enemy,  Abu  Sofian ;  and  the 
prophet  conceived  that  a  marriage  with  the  daughter  might 
soften  the  hostility  of  the  father ;  a  politic  consideration,  which 
is  said  to  have  been  either  suggested  or  sanctioned  by  a  reve- 
lation of  a  chapter  of  the  Koran. 

When  Abu  Sofian  heard  of  the  espousals,  "  By  heaven," 
exclaimed  he,  "  this  camel  is  S(y  rampant,  that  no  muzzle  can 
restrain  him." 


DIPLOMATIC  raSSIONS.  227 


CHAPTER  XXVI. 

Missions  to  various  Princes ;  to  Heraclius ;  to  Khosru  II ;  to  the  Prefect  of 
Egj'pt. — Their  result. 

During  the  residue  of  the  year,  Mahomet  remained  at  Medina, 
sending  forth  bis  trusty  disciples,  by  tbis  time  experienced 
captains,  on  various  military  expeditions ;  by  which  refractory 
tribes  were  rapidly  brought  into  subjection.  His  views  as  a 
statesman  widened  as  his  territories  increased.  Though  he 
professed,  in  cases  of  necessity,  to  propagate  his  religion  by 
the  sword,  he  was  not  neglectful  of  the  peaceful  measures  of 
diplomacy,  and  sent  envoys  to  various  princes  and  potentates, 
whose  dominions  bordered  on  his  political  horizon,  urging 
them  to  embrace  the  faith  of  Islam ;  which  was,  in  effect, 
to  acknowledge  him,  through  his  apostolic  office,  their  supe- 
rior. 

Two  of  the  most  noted  of  these  missions,  were  to  Khosru 
II,  King  of  Persia,  and  Heraclius,  the  Roman  emperor,  at 
Constantinople.  The  wars  between  the  Romans  and  the  Per- 
sians, for  the  dominion  of  the  East,  which  had  prevailed  from 
time  to  time  through  several  centuries,  had  been  revived  by 


MAHOMET  AND  HIS  SUCCESSORS. 


tlicse  two  potentates  with  varying  fortunes,  and  for  several 
years  past  had  distracted  the  eastern  world.  Countries  had 
been  overrun  by  either  power;  states  and  kingdoms  had 
changed  hands  under  alternate  invasions,  and  according  to  the 
conquests  and  defeats  of  the  warring  parties.  At  one  time, 
Khosru  with  three  armies,  one  vauntingly  called  the  Fifty 
Thousand  Golden  Spears,  had  wrested  Palestine,  Cappadocia, 
Armenia,  and  several  other  great  and  wealthy  provinces  from 
the  Roman  emperor  ;  had  made  himself  master  of  Jerusalem, 
and  carried  off  the  Holy  Cross  to  Persia ;  had  invaded  Africa, 
conquered  Lybia  and  Egypt,  and  extended  his  victories  even 
to  Carthage. 

In  the  midst  of  his  triumphant  career,  a  Moslem  envoy 
arrived  bearing  him  a  letter  from  Mahomet.  Khosru  sent 
for  his  secretary  or  interpreter,  and  ordered  him  to  read  it. 
The  letter  began  as  follows : 

"  In  the  name  of  the  most  merciful  God !  Mahomet, 
son  of  Abdallah,  and  apostle  of  God,  to  Khosru,  king  of  Per- 
sia." 

"  What !  "  cried  Khosru,  starting  up  in  haughty  indigna- 
tion, "  does  one  who  is  my  slave,  dare  to  put  his  name  first  in 
writing  to  me  ?  "  So  saying,  he  seized  the  letter  and  tore  it 
in  pieces,  without  seeking  to  know  its  contents.  He  then 
wrote  to  his  viceroy  in  Yemen,  saying,  "  I  am  told  there  is 
in  Medina  a  madman,  of  the  tribe  of  Koreish,  who  pretends 
to  be  a  prophet.  Restore  him  to  his  senses  ;  or  if  you  can- 
not, send  me  his  head." 


DIPLOMATIC   MISSIONS.  229 


When  Mahomet  was  told  how  Khosru  had  torn  his  letter, 
^'  Even  so,"  said  he,  "  shall  Allah  rend  his  empire  in 
pieces." 

The  letter  from  the  prophet  to  Heraclius,  was  more 
favorably  received,  reaching  him  probably  during  his  reverses. 
It  was  signed  in  characters  of  silver,  Mahomet  Azzarel,  Ma- 
homet the  messenger  of  God,  and  invited  the  emperor  to  re- 
nounce Christianity,  and  embrace  the  faith  of  Islam.  He- 
raclius,  we  are  told,  deposited  the  epistle  respectfully  upon 
his  pillow,  treated  the  envoy  with  distinction,  and  dismissed 
him  with  magnificent  presents.  Engrossed,  however,  by  his 
Persian  wars,  he  paid  no  further  attention  to  this  mission, 
from  one  whom  he  probably  considered  a  mere  Arab  fanatic  ; 
nor  attached  sufficient  importance  to  his  military  operations, 
which  may  have  appeared  mere  predatory  forays  of  the  wild 
tribes  of  the  desert. 

Another  mission  of  Mahomet  was  to  the  Mukowkis,  or 
governor  of  Egypt,  who  had  originally  been  sent  there  by 
Heraclius  to  collect  tribute ;  but  who,  availing  himself  of 
the  confusion  produced  by  the  wars  between  the  Romans  and 
Persians,  had  assumed  sovereign  power,  and  nearly  thrown  oif 
all  allegiance  to  the  emperor.  He  received  the  envoy  with 
signal  honor,  but  evaded  a  direct  reply  to  the  invitation  to 
embrace  the  faith,  observing  that  it  was  a  grave  matter  re- 
quiring much  consideration.  In  the  meantime,  he  sent  pres- 
ents to  Mahomet  of  precious  jewels ;  garments  of  Ep^yptian 
linen ;  exquisite  honey  and  butter ;  a  white  she-ass,  called 


230  IMAHOMET  AND  HIS  SUCCESSORS. 


Yafur ;  a  white  mule,  called  Daldal,  and  a  fleet  horse  called 
Lazlos,  or  the  Prancer.  The  most  acceptable  of  his  presents, 
however,  were  two  Coptic  damsels,  sisters,  called  Mariyah 
(or  Mary),  and  Shiren. 

The  beauty  of  Mariyah  caused  great  perturbation  in  the 
mind  of  the  prophet.  He  would  fain  have  made  her  his  con- 
cubine, but  was  impeded  by  his  own  law  in  the  seventeenth 
chapter  of  the  Koran,  ordaining  that  fornication  should  be 
punished  with  stripes. 

He  was  relieved  from  his  dilemma,  by  another  revela- 
tion revoking  the  law  in  regard  to  himself  alone,  allowing 
him  intercourse  with  his  handmaid.  It  remained  in  full 
force,  however,  against  all  other  Moslems.  Still,  to  avoid 
scandal,  and  above  all,  not  to  excite  the  jealousy  of  his 
wives,  he  carried  on  his  intercourse  with  the  beautiful  Ma- 
riyah in  secret ;  which  may  be  one  reason  why  she  remained 
long  a  favorite. 


PILGRIMAGE  TO  MECCA.  231 


CHAPTER  XXVII. 

Mahomet's  pilgrimage  to  Mecca ;  Lis  marriage  with  Maimuna — Khaled 
Ibn  al  Waled  and  Amru  Ibn  al  Aass  become  proselytes. 

The  time  had  now  arrived  when,  by  treaty  with  the  Koreish- 
ites,  Mahomet  and  his  followers  were  permitted  to  make  a 
pilgrimage  to  Mecca,  and  pass  three  days  unmolested  at  the 
sacred  shrines.  He  departed  accordingly  with  a  numerous 
and  well-armed  host,  and  seventy  camels  for  sacrifices.  His 
old  adversaries  would  fain  have  impeded  his  progress,  but 
they  were  overawed,  and  on  his  approach  withdrew  silently 
to  the  neighboring  hills.  On  entering  the  bounds  of  Mecca, 
the  pilgrims,  according  to  compact  and  usage,  laid  aside  all 
their  warlike  accoutrements  excepting  their  swords,  which 
they  carried  sheathed. 

Great  was  their  joy  on  beholding  once  more  the  walls  and 
towers  of  the  sacred  city.  They  entered  the  gates  in  pilgrim 
garb,  with  devout  and  thankful  hearts,  and  Mahomet  per- 
formed all  the  ancient  and  customary  rites,  with  a  zeal  and 
devotion  which  gratified  beholders,  and  drew  to  him  many  con- 


232  IMAHOMET  AND  HIS  SUCCESSORS. 


verts.  When  lie  had  complied  with  all  the  ceremonials  he 
threw  aside  the  Irani  or  pilgrim's  garb,  and  withdrew  to  Sarif, 
a  hamlet  two  leagues  distant,  and  without  the  sacred  boun- 
daries. Here  he  had  a  ceremonial  of  a  different  kind  to  per- 
form, but  one  in  which  he  was  prone  to  act  with  unfeigned 
devotion.  It  was  to  complete  his  marriage  with  Maimuna, 
the  daughter  of  Al  Hareth,  the  Helalite.  He  had  become 
betrothed  to  her  on  his  arrival  at  Mecca,  but  had  postponed 
the  nuptials  until  after  he  had  concluded  the  rites  of  pilgrim- 
age. This  was  doubtless  another  marriage  of  policy,  for 
Maimuna  was  fifty-one  years  of  age,  and  a  widow,  but  the 
connection  gained  him  two  powerful  proselytes.  One  was 
Khaled  Ibn  al  Waled,  a  nephew  of  the  widow,  an  intrepid 
warrior  who  had  come  near  destroying  Mahomet  at  the  bat- 
tle of  Ohod.  He  now  became  one  of  the  most  victorious 
champions  of  Islamism,  and  by  his  prowess  obtained  the  ap- 
pellation of  "The  Sword  of  God." 

The  other  proselyte  was  Khaled's  friend,  Amru  Ibn  al 
Aass ;  the  same  who  assailed  Mahomet  with  poetry  and 
satire  at  the  commencement  of  his  prophetic  career;  who 
hac3  been  an  ambassador  from  the  Koreishites  to  the  kins:  of 
Abyssinia,  to  obtain  the  surrender  of  the  fugitive  Moslems, 
and  who  was  henceforth  destined  with  his  sword  to  carry  vic- 
toriously into  foreign  lands  the  fiiith  he  had  once  so  strenu- 
ously opposed. 

Note. — Maimuna  was  the  last  spouse  of  the  prophet,  and,  old  as  she 
was  at  her  marriage,  survived  all  his  other  "wives.     She  died  many  years 


NOTE.  •  233 


after  liini,  in  a  pavilion  at  Serif,  under  the  same  tree  in  the  shade  of  which 
her  nuptial  tent  had  teen  pitched,  and  was  there  interred.  The  pious 
historian,  Al  Jannabi,  who  styles  himself"  a  poor  servant  of  Allah,  hop- 
ing for  the  pardon  of  his  sins  through  the  mercy  of  God,"  visited  her 
tomb  on  returning  from  a  pilgrimage  to  Mecca,  in  the  year  of  the  Hegira, 
963,  A.  D.  1555.  "  I  saw  there,"  said  he,  "  a  dome  of  black  marble 
erected  in  memory  of  Maimuna,  on  the  veiy  spot  on  v/hich  tlie  apostle 
of  God  had  reposed  with  her.  God  knows  the  truth  !  and  also  tl^e  reason 
of  the  black  color  of  the  stone.  There  is  a  place  of  ablution,  and  an 
oratory ;  but  the  building  has  fiillen  to  decay." 


284  MAHOJIET  AND  HIS  SUCCESSOES. 


CHAPTER  XXVm. 

A  Moslem  envoy  slain  in  Syria. — Expedition  to  avenge   liis   death. — 
Battle  of  Muta. — Its  results. 

Among  the  different  missions  Tvliicli  had  been  sent  by  Ma- 
homet beyond  the  bounds  of  Arabia  to  invite  neighboring 
princes  to  embrace  his  religion,  was  one  to  the  governor  of 
Bosra,  the  great  mart  on  the  confines  of  Syria,  to  which  he 
had  made  his  first  caravan  journey  in  the  days  of  his  youth. 
Syria  had  been  alternately  under  Koman  and  Persian  domi- 
nation, but  was  at  that  time  subject  to  the  emperor,  though 
probably  in  a  great  state  of  confusion.  The  envoy  of  Ma- 
homet was  slain  at  Muta,  a  town  about  three  days'  jour- 
ney eastward  from  Jerusalem.  The  one  who  slew  him 
was  an  Arab  of  the  Christian  tribe  of  Gassan,  and  son  to 
Shorhail,  an  emir,  who  governed  Muta  in  the  name  of  He- 
raclius. 

To  revenge  the  death  of  his  legate,  and  to  insure  respect 
to  his  envoys  in  future,  Mahomet  prepared  to  send  an  army 
of  three  thousand  men  against  the  offending  city.  It  was  a 
momentous  expedition,  as  it  might,  for  the  first  time,  bring 


EXPEDITION  AGAINST  MUTA.  235 


the  arms  of  Islam  in  collision  with  those  of  the  Koraan  Em- 
pire ;  but  Mahomet  presumed  upon  his  growing  power,  the 
energy  of  his  troops,  and  the  disordered  state  of  Syrian 
affairs.  The  command  was  intrusted  to  his  freedman  Zeid, 
who  had  given  such  signal  proof  of  devotion  in  surrendering 
to  him  his  beautiful  wife  Zeinab.  Several  chosen  oiBcers 
were  associated  with  him.  One  was  Mahomet's  cousin 
Jaafar,  son  of  Abu  Taleb,  and  brother  of  Ali ;  the  same 
who,  by  his  eloquence,  had  vindicated  the  doctrines  of  Islam 
before  the  king  of  Abyssinia,  and  defeated  the  Koreish  em- 
bassy. He  was  now  in  the  prime  of  life,  and  noted  for 
great  courage  and  manly  beauty.  Another  of  the  associate 
officers  was  Adballah  Ibu  Kawaha,  the  poet,  but  who  had 
signalized  himself  in  arms  as  well  as  poetry.  A  third  was 
the  new  proselyte  Khaled,  who  joined  the  expedition  as  a 
volunteer,  being  eager  to  prove  by  his  sword  the  sincerity 
of  his  conversion. 

The  orders  to  Zeid  were  to  march  rapidly,  so  as  to  come 
upon  Muta  by  surprise,  to  summon  the  inhabitants  to  em- 
brace the  faith,  and  to  treat  them  with  lenity.  Women,  chil- 
dren, monks,  and  the  blind,  were  to  be  spared  at  all  events  ; 
nor  were  any  houses  to  be  destroyed,  nor  trees  cut  down. 

The  little  army  sallied  from  Medina  in  the  full  confidence 
of  coming  upon  the  enemy  unawares.  On  their  march,  how- 
ever, they  learned  that  a  greatly  superior  force  of  Romans,  or 
rather  Greeks  and  Arabs,  was  advancing  to  meet  them.  A 
council  of  war  was  called.    Some  were  for  pausing,  and  await- 


236  JMAHOMET  AND  HIS  SUCCESSORS. 


ing  furtlier  orders  from  Mahomet :  but  Abdallali,  the  poet, 
was  for  pushing  fearlessly  forward  without  regard  to  numbers. 
"  We  fight  for  the  faith  !  "  cried  he  ;  "  if  we  fall,  paradise  is 
our  reward.     On,  then,  to  victory  or  martyrdom  !  " 

All  caught  a  spark  of  the  poet's  fire,  or  rather,  fanati- 
cism. They  met  the  enemy  near  Muta,  and  encountered 
them  with  fury  rather  than  valor.  In  the  heat  of  the  con- 
flict Zeid  received  a  mortal  wound.  The  sacred  banner  was 
falling  from  his  grasp,  but  was  seized  and  borne  aloft  by 
Jaafar.  The  battle  thickened  round  him,  for  the  banner 
was  the  object  of  fierce  contention.  He  defended  it  with 
desperate  valor.  The  hand  by  which  he  held  it  was  struck 
off ;  he  grasped  it  with  the  other.  That  too,  was  severed  ; 
he  embraced  it  with  his  bleeding  arms.  A  blow  from  a 
scimetar  cleft  his  skull ;  he  sank  dead  upon  the  field,  still 
clinging  to  the  standard  of  the  faith.  Abdallah  the  poet 
next  reared  the  banner ;  but  he  too  fell  beneath  the  sword. 
Khaled,  the  new  convert,  seeing  the  three  Moslem  leaders 
slain,  now  grasped  the  fatal  standard,  but  in  his  hand  it  re- 
mained aloft.  His  voice  rallied  the  wavering  Moslems  :  his 
powerful  arm  cut  its  way  through  the  thickest  of  the  enemy. 
If  his  own  account  may  be  credited,  and  he  was  one  whose 
deeds  needed  no  exaggeration,  nine  scimetars  were  broken  in 
his  hand  by  the  fury  of  the  blows  given  by  him  in  this 
deadly  conflict. 

Night  separated  the  combatants.  In  the  morning  Khaled, 
whom  the  army  acknowledged  as  their  commander,  proved 


MOURNING  FOR  JAAFAR.  237 


himself  as  wary  as  lie  was  valiant.  By  dint  of  marches  and 
counter-marches,  he  presented  his  forces  in  so  many  points 
of  view,  that  the  enemy  were  deceived  as  to  his  nnmber,  and 
supposed  he  had  received  a  strong  reinforcement.  At  his 
first  charge,  therefore,  they  retreated  :  their  retreat  soon  be- 
came a  flight ;  in  which  they  were  pursued  with  great  slaugh- 
ter. Khaled  then  plundered  their  camp,  in  which  was  found 
great  booty.  Among  the  slain  in  the  field  of  battle  was 
found  the  body  of  Jaafar,  covered  with  wounds,  but  all  in 
front.  Out  of  respect  to  his  valor,  and  to  his  relationship 
with  the  prophet,  Khaled  ordered  that  his  corpse  should  not 
be  buried  on  the  spot,  but  borne  back  for  honorable  inter- 
ment at  Medina. 

The  army,  on  its  return,  though  laden  with  spoil,  entered 
the  city  more  like  a  funeral  train  than  a  triumphant  pageant, 
and  was  received  with  mingled  shouts  and  lamentations. 
While  the  people  rejoiced  in  the  success  of  their  arms,  they 
mourned  the  loss  of  three  of  their  favorite  generals.  All 
bewailed  the  fate  of  Jaafar,  brought  home  a  ghastly  corpse 
to  that  city  whence  they  had  so  recently  seen  him  sally  forth 
in  all  the  pride  of  valiant  manhood,  the  admiration  of  every 
beholder.  He  had  left  behind  him  a  beautiful  wife  and  in- 
fant son.  The  heart  of  Mahomet  was  touched  by  her  afflic- 
tion. He  took  the  orphan  child  in  his  arms  and  bathed  it 
with  his  tears.  But  most  he  was  affected  when  he  beheld 
the  young  daughter  of  his  faithful  Zeid  approaching  him. 
He  fell  on  her  neck  and  wept  in  speechless  emotion.     A  by- 


MAHOMET  AND  HIS  SUCCESSORS. 


standcr  expressed  surprise  that  he  should  give  way  to  tears 
for  a  death  which,  according  to  Moslem  doctrine,  was  but  a 
passport  to  paradise.  "  Alas  !  "  replied  the  prophet,  "  these 
are  the  tears  of  friendship  for  the  loss  of  a  friend  !  " 

The  obsequies  of  Jaafar  were  performed  on  the  third  day 
after  the  arrival  of  the  army.  By  that  time  Mahomet  had 
recovered  his  self-possession,  and  was  again  the  prophet. 
He  gently  rebuked  the  passionate  lamentations  of  the  multi- 
tude, taking  occasion  to  inculcate  one  of  the  most  politic 
and  consolatory  doctrines  of  his  creed.  "  Weep  no  more," 
said  he,  "over  the  death  of  this  my  brother.  In  place  of 
the  two  hands  lost  in  defending  the  standard  of  the  faith, 
two  wings  have  been  given  him  to  bear  him  to  paradise ; 
there  to  enjoy  the  endless  delights  insured  to  all  believers 
who  fall  in  battle." 

It  was  in  consequence  of  the  prowess  and  generalship 
displayed  by  Khaled  in  this  perilous  tight,  that  he  was  hon- 
ored by  Mahomet  with  the  appellation  of  "  The  Sword  of 
God,"  by  which  he  was  afterwards  renowned. 


DESIGNS  UPON  MECCA.  239 


CHAPTER  XXIX. 

Designs  upcii  Mecca. — Mission  of  Abu  Sofiun. — Its  result. 

Mahomet,  by  force  either  of  arms  or  eloquence,  had  now 
acquired  dominion  over  a  great  number  of  the  Arabian 
tribes.  He  had  many  thousand  warriors  under  his  com- 
mand ;  sons  of  the  desert  inured  to  hunger,  thirst,  and 
the  scorching  rays  of  the  sun,  and  to  whom  war  was  a  sport, 
rather  than  a  toil.  He  had  corrected  their  intemperance, 
disciplined  their  valor,  and  subjected  them  to  rule.  Re- 
peated victories  had  given  them  confidence  in  themselves 
and  in  their  leader  ;  whose  standard  they  followed  with  the 
implicit  obedience  of  soldiers,  and  the  blind  fanaticism  of 
disciples. 

The  views  of  Mahomet  expanded  with  his  means,  and  a 
grand  enterprise  now  opened  upon  his  mind.  Mecca,  his 
native  city,  the  abode  of  his  family  for  generations,  the 
scene  of  his  happiest  years,  was  still  in  the  hands  of  his 
implacable  foes.  The  Caaba,  the  object  of  devotion  and 
pilgrimage  to  all  the  children  of  Ishmael,  the  shrine  of  his 


2d0  IMAHOMET  AND  HIS  SUCCESSORS. 


earliest  worship,  was  still  profaned  by  the  emblems  and 
rites  of  idolatry.*  To  plant  the  standard  of  the  faith  on  the 
walls  of  his  native  city ;  to  rescue  the  holy  house  from  pro- 
fanation ;  restore  it  to  the  spiritual  worship  of  the  one  true 
God,  and  make  it  the  rallying  point  of  Islamism,  formed 
now  the  leading  object  of  his  ambition. 

The  treaty  of  peace  existing  with  the  Koreishites  was 
an  impediment  to  any  military  enterprise  ;  but  some  casual 
feuds  and  skirmishings  soon  gave  a  pretext  for  charging 
them  with  having  violated  the  treaty  stipulations.  The 
Koreishites  had  by  this  time  learned  to  appreciate  and 
dread  the  rapidly  increasing  power  of  the  Moslems,  and 
were  eager  to  explain  away,  or  atone  for,  the  quarrels 
and  misdeeds  of  a  few  heedless  individuals.  They  even 
prevailed  on  their  leader,  Abu  Sofian,  to  repair  to  Medina 
as  ambassador  of  peace,  trusting  that  he  might  have  some 
influence  with  the  prophet  through  his  daughter  0mm 
Habiba. 

It  was  a  sore  trial  to  this  haughty  chief  to  come  almost 
a  suppliant  to  the  man  whom  he  had  scoffed  at  as  an  impos- 
tor, and  treated  with  inveterate  hostility;  and  his  proud 
spirit  was  doomed  to  still  further  mortification,  for  Mahomet, 
judging  from  his  errand  of  the  weakness  of  his  party,  and 
being  secretly  bent  on  war,  vouchsafed  him  no  reply. 

Repressing  his  rage,  Abu  Sofian  sought  the  intermedia- 
tion of  Abu  Beker,  of  Omar,  and  Ali ;  but  they  all  rebuked 
and  repulsed  him ;  for  they  knew  the  secret  wishes  of  Ma- 


HUMILIATION  OF  ABU  SOFIAN.  241 


hornet.  He  next  endeavored  to  secure  the  favor  of  Fatima, 
the  daughter  of  Mahomet  and  wife  of  Ali,  by  flattering 
a  mother's  pride,  entreating  her  to  let  her  son  Hasan,  a 
child  but  six  years  old,  be  his  protector ;  but  Fatima  an- 
swered haughtily,  "  My  son  is  too  young  to  be  a  protector ; 
and  no  protection  can  avail  against  the  will  of  the  prophet 
of  God."  Even  his  daughter,  0mm  Habiba,  the  wife  of 
Mahomet,  on  whom  Abu  Sofian  had  calculated  for  influence, 
added  to  his  mortification,  for  on  his  ofi"ering  to  seat  himself 
on  a  mat  in  her  dwelling,  she  hastily  folded  it  up,  exclaim- 
ing, "  It  is  the  bed  of  the  prophet  of  God,  and  too  sacred 
to  be  made  the  resting-place  of  an  idolater." 

The  cup  of  humiliation  was  full  to  overflowing,  and  in 
the  bitterness  of  his  heart  Abu  Sofian  cursed  his  daughter. 
He  now  turned  again  to  Ali,  beseeching  his  advice  in  the 
desperate  state  of  his  embassy. 

"  I  can  advise  nothing  better,"  replied  Ali,  "  than  for 
thee  to  promise,  as  the  head  of  the  Koreishites,  a  con- 
tinuance of  thy  protection;  and  then  to  return  to  thy 
home." 

"  But  thinkest  thou,  that  promise  will  be  of  any  avail  ?  " 

"  I  think  not,"  replied  Ali  dryly ;  "  but  I  know  no^  to 
the  contrary." 

In  pursuance  of  this  advice,  Abu  Sofian  repaired  to  the 
mosque,  and  made  public  declaration,  m  behalf  of  the  Ko- 
reishites, that  on  their  part  the  treaty  of  peace  should  be 
faithfully  maintained;  after  v/hich  he  returned  to  Mecca, 
YQL.  I.  11 


242  MAHOMET  AND  HIS  SUCCESSORS. 


deeply  humiliated  by  the  imperfect  result  of  his  mission. 
He  was  received  with  scoffs  by  the  Koreishites,  who  observed 
that  his  delaration  of  peace  availed  nothing  without  the  con- 
currence of  Mahomet. 


EXPEDITION  AGAINST  MECCA.  24S 


CHAPTER  XXL 

Surprise  and  Capture  of  Mecca. 

Mahomet  now  prepared  for  a  secret  expedition  to  take  Mecca 
by  surprise.  His  allies  were  summoned  from  all  quarters  to 
Medina ;  "but  no  intimation  was  given  of  tlie  object  lie  bad  in 
view.  All  tbe  roads  leading  to  Mecca  were  barred  to  prevent 
any  intelligence  of  bis  movements  being  carried  to  tbe  Ko- 
reisbites.  Witb  all  bis  precautions  tbe  secret  came  near 
being  discovered.  Among  bis  followers,  fugitives  from 
Mecca,  was  one  named  Hateb,  wbose  family  bad  remained 
bebind,  and  were  witbout  connections  or  friends  to  take  an 
interest  in  tbeir  welfare.  Hateb  now  tbougbt  to  gain  favor 
for  tbem  among  tbe  Koreisbites,  by  betraying  tbe  plans  of 
Mabomet.  He  accordingly  wrote  a  letter  revealing  tbe  in- 
tended enterprise,  and  gave  it  in  cbarge  to  a  singing  woman, 
named  Sara,  a  Hascbemite  slave,  wbo  undertook  to  carry  it 
to  Mecca. 

Sbe  was  already  on  tbe  road  wben  Mabomet  was  apprised 
of  tbe  treacbery.  Ali  and  five  otbers,  well  mounted,  were 
sent  in  pursuit  of  tbe  messenger.  Tbey  soon  overtook  ber,  but 
searcbed  ber  person  in  vain.     Most  of  tbem  would  bave  given 


2U  MAHOMET  AND  HIS  SUCCESSORS. 


up  the  s;  :ireli  and  turned  back,  but  Ali  was  confident  that 
the  prophet  of  God  could  not  be  mistaken  nor  misinformed. 
Drawing  his  scimetar,  he  swore  to  strike  off  the  head  of 
the  messenger,  unless  the  letter  were  produced.  The  threat 
was  effectuaL  She  drew  forth  the  letter  from  among  her 
hair. 

Hateb  on  being  taxed  with  his  perfidy,  acknowledged  it ; 
lout  pleaded  his  anxiety  to  secure  favor  for  his  destitute  fam- 
ily, and  his  certainty  that  the  letter  would  be  harmless,  and 
of  no  avail  against  the  purposes  of  the  apostle  of  God.  Omar 
spurned  at  his  excuses  and  would  have  struck  off  his  head ; 
but  Mahomet,  calling  to  mind  that  Hateb  had  fought  bravely 
in  support  of  the  faith  in  the  battle  of  Eeder,  admitted  his 
excuses  and  forgave  him. 

The  prophet  departed  with  ten  thousand  men  on  this  mo- 
mentous enterprise.  Omar,  who  had  charge  of  regulating 
the  march,  and  appointing  the  encampments,  led  the  army  by 
lonely  passes  of  the  mountains ;  prohibiting  the  sound  of 
attabal  or  trumpet,  or  any  thing  else  that  could  betray  their 
movements.  While  on  the  march,  Mahomet  was  joined  by 
his  uncle  Al  Abbas,  who  had  come  forth  with  his  family  from 
Mecca,  to  rally  under  the  standard  of  the  faith.  Mahomet 
received  him  graciously,  yet  with  a  hint  at  his  tardiness. 
"  Thou  art  the  last  of  the  emigrants,"  said  he,  "  as  I  am  the  last 
of  the  prophets."  Al  Abbas  sent  his  family  forward  to  Medina, 
while  he  turned  and  accompanied  the  expedition.  The  army 
reached  the  valley  of  Marr  Azzahran,  near  to  the  sacred  city, 


CAPTURE  OF  ABU  SOFL\N.  245 


without  being  discovered.  It  was  niglitfall  when  they  silently 
pitched  their  tents,  and  now  Omar  for  the  first  time  permitted 
them  to  light  their  watch-fires. 

In  the  meantime,  though  Al  Abbas  had  joined  the  stand- 
ard of  the  faith  in  all  sincerity,  yet  he  was  sorely  disquieted 
at  seeing  his  nephew  advancing  against  Mecca,  with  such  a 
powerful  force  and  such  hostile  intent ;  and  feared  the  entire 
destruction  of  the  Koreishites,  unless  they  could  be  persuaded 
in  time  to  capitulate.  In  the  dead  of  the  night,  he  mounted 
Mahomet's  white  mule  Fadda,  and  rode  forth  to  reconnoitre. 
In  skirting  the  camp,  he  heard  the  tramp  of  men  and  sound 
of  voices.  A  scouting  party  were  bringing  in  two  prisoners 
captured  near  the  city.  Al  Abbas  approached,  and  found 
the  captives  to  be  Abu  Sofian,  and  one  of  his  captains. 
They  were  conducted  to  the  watch-fire  of  Omar,  who  recog- 
nized Abu  Sofian  by  the  light.  "  God  be  praised,"  cried 
he,  "  that  I  have  such  an  enemy  in  my  hands,  and  without 
conditions."  His  ready  scimetar  might  have  given  fatal 
sio-nificance  to  his  words,  had  not  Al  Abbas  stepped  forward 
and  taken  Abu  Sofian  under  his  protection,  until  the  will  of 
the  prophet  should  be  known.  Omar  rushed  forth  to  ascer- 
tain that  will,  or  rather  to  demand  the  life  of  the  prisoner ; 
but  Al  Abbas,  taking  the  latter  up  behind  him,  put  spurs  to 
his  mule,  and  was  the  first  to  reach  the  tent  of  the  prophet, 
followed  hard  by  Omar,  clamoring  for  the  head  of  Abu 
Sofian. 

Mahomet  thus  beheld  in  liis  power  his  inveterate  enemy 


246  MAHOMET  AND  HIS   SUCCESSORS. 


who  had  driven  him  from  his  home  and  country,  and  perso« 
cuted  his  family  and  friends ;  but  he  beheld  in  him  the  father 
of  his  wife  0mm  Habiba,  and  felt  inclined  to  clemency.  He 
postponed  all  decision  in  the  matter  until  morning ;  giving 
Abu  Sofian  in  charge  of  Al  Abbas. 

When  the  captain  was  brought  before  him  on  the  follow- 
ing day  :  "  Well,  Abu  Sofian,"  cried  he,  "  is  it  not  at  length 
time  to  know  that  there  is  no  other  God  but  God  ?" 

"  That  I  already  knew,"  replied  Abu  Sofian. 

"  Good  !  and  is  it  not  time  for  thee  to  acknowledge  me  as 
the  apostle  of  God  ?" 

"  Dearer  art  thou  to  me  than  my  father  and  my  mother," 
replied  Abu  Sofian,  using  an  oriental  phrase  of  compliment ; 
"  but  I  am  not  yet  prepared  to  acknowledge  thee  a  prophet." 

"  Out  upon  thee  !"  cried  Omar,  "  testify  instantly  to  the 
truth,  or  thy  head  shall  be  severed  from  thy  body." 

To  these  threats  were  added  the  counsels  and  entreaties 
of  Al  Abbas,  who  showed  himself  a  real  friend  in  need. 
The  rancor  of  Abu  Sofian  had  already  been  partly  subdued 
by  the  unexpected  mildness  of  Mahomet ;  so,  making  a  merit 
of  necessity,  he  acknowledged  the  divinity  of  his  mission  ; 
furnishing  an  illustration  of  the  Moslem  maxim,  "  To  con- 
vince stubborn  unbelievers,  there  is  no  argument  like  the 
sword." 

Having  now  embraced  the  faith,  Abu  Sofian  obtained 
favorable  terms  for  the  people  of  Mecca,  in  case  of  their  sub- 
mission. None  were  to  be  harmed  who  should  remain  quietly  in 


REVIEW  OF  THE  AEMY.  247 


tlieir  houses ;  or  sliould  take  refuge  in  the  houses  of  Abu 
Sofiau  and  Hakim  ;  or  under  the  banner  of  Abu  Kawaiha. 

That  Abu  Sofian  might  take  back  to  the  city  a  proper  idea 
of  the  force  brought  against  it,  he  was  stationed  with  Al  Ab- 
bas at  a  narrow  defile  where  the  whole  army  passed  in  review. 
As  the  various  Arab  tribes  marched  by  with  their  different 
arms  and  ensigns,  Al  Abbas  explained  the  name  and  country 
of  each.  Abu  Sofian  was  surprised  at  the  number,  discipline, 
and  equipment  of  the  troops ;  for  the  Moslems  had  been 
rapidly  improving  in  the  means  and  art  of  war ;  but  when 
Mahomet  approached,  in  the  midst  of  a  chosen  guard;  armed 
at  all  points  and  glittering  with  steel,  his  astonishment  passed 
all  bounds.  "  There  is  no  withstanding  this  ! "  cried  he  to 
Al  Abbas,  with  an  oath — "  truly  thy  nephew  wields  a  mighty 
power." 

"  Even  so,"  replied  the  other  ;  "  return  then  to  thy  peo- 
ple ;  provide  for  their  safety,  and  warn  them  not  to  oppose 
the  apostle  of  God." 

Abu  Sofian  hastened  back  to  Mecca,  and  assembling  the 
inhabitants,  told  them  of  the  mighty  host  at  hand,  led  on  by 
Mahomet ;  of  the  favorable  terms  offered  in  case  of  their  sub- 
mission, and  of  the  vanity  of  all  resistance.  As  Abu  Sofian 
had  been  the  soul  of  the  opposition  to  Mahomet  and  his  doc- 
trines, his  words  had  instant  effect  in  producing  acq[uiescence 
in  an  event  which  seemed  to  leave  no  alternative.  The 
•greater  part  of  the  inhabitants,  therefore,  prepared  to  wit« 
ness,  without  resistance,  the  entry  of  the  prophet. 


248  MAHOMET  AND  IIIS  SUCCESSORS. 


Mahomet,  in  the  meantime,  who  knpw  not  what  resistance 
he  might  meet  with,  made  a  careful  distribution  of  his  forces 
as  he  approached  the  cit}^  While  the  main  body  marched 
directly  forward,  strong  detachments  advanced  over  the  hills 
on  each  side.  To  Ali,  who  commanded  a  large  body  of  cav- 
alry, was  confided  the  sacred  banner,  which  he  was  to  plant 
on  Mount  Iladjun,  and  maintain  it  there  until  joined  by  the 
prophet.  Express  orders  were  given  to  all  the  generals  to 
practise  forbearance,  and  in  no  instance  to  make  the  first 
attack ;  for  it  was  the  earnest  desire  of  Mahomet  to  win  Mec- 
ca by  moderation  and  clemency,  rather  than  subdue  it  by  vio- 
lence. It  is  true,  all  who  offered  armed  resistance  were  to  be 
cut  down,  but  none  were  to  be  harmed  who  submitted  quietly. 
Overhearing  one  of  his  captains  exclaim,  in  the  heat  of 
his  zeal,  that  "no  place  was  sacred  on  the  day  of  battle," 
he  instantly  appointed  a  cooler-headed  commander  in  his 
place. 

The  main  body  of  the  army  advanced  without  molestation. 
Mahomet  brought  up  the  rear  guard,  clad  in  a  scarlet  vest, 
and  mounted  on  his  favorite  camel  Al  Kaswa.  He  proceeded 
but  slowly,  however ;  his  movements  being  impeded  by  the 
immense  multitude  which  thronged  around  him.  Ai'rived  on 
Mount  Hadjun,  where  Ali  had  planted  the  standard  of  the 
faith,  a  tent  was  pitched  for  him.  Hero  he  alighted,  put  off 
his  scarlet  garment,  and  assumed  the  black  turban  and  the 
pilgrim  garb.  Casting  a  look  down  into  the  plain,  however, 
he  beheld,  with  grief  and  indignation,  the  gleam   of  swords 


ENTRY  INTO  SIECCA.  249 


and  lances,  and  Kbaled,  who  commanded  tlio  left  wlno-^  in  a 
full  career  of  carnage.  His  troops,  composed  of  Arab  tribes 
converted  to  the  faith,  had  been  galled  by  a  flight  of  arrows 
from  a  body  of  Koreishites ;  whereupon  the  fiery  warrior 
charged  into  the  thickest  of  them  with  sword  and  lance ;  his 
troops  pressed  after  him ;  put  the  enemy  to  flight,  entered 
the  gates  of  Mecca  pell-mell  with  them,  and  nothing  but  the 
swift  commands  of  Mahomet  preserved  the  city  from  a  gen- 
eral massacre. 

The  carnage  being  stopped,  and  no  further  opposition 
manifested,  the  prophet  descended  from  the  mount  and  ap- 
proached the  gates,  seated  on  his  camel,  accompanied  by  Abu 
Beker  on  his  right  hand,  and  followed^  by  Osama,  the  son  of 
Zeid.  The  sun  was  just  rising  as  he  entered  the  gates  of  his 
native  city,  with  the  glory  of  a  conqueror,  but  the  garb  and 
humility  of  a  pilgrim.  He  entered,  repeating  verses  of  the 
Koran,  which  he  said  had  been  revealed  to  him  at  Medina,  and 
were  prophetic  of  the  event.  He  triumphed  in  the  spirit  of  a 
religious  zealot,  not  of  a  warrior.  "  Unto  God,"  said  he,  "  be- 
long the  hosts  of  heaven  and  earth,  and  God  is  mighty  and 
wise.  Now  hath  God  verified  unto  his  apostle  the  vision, 
wherein  he  said,  ye  shall  surely  enter  the  holy  temple  of 
Mecca  in  full  security." 

Without  dismounting,  Mahomet  repaired  directly  to  the 
Caaba,  the  scene  of  his  early  devotions,  the  sacred  shrine  of 
worship  since  the  days  of  the  patriarchs,  and  which  he  regarded 
as  the  primitive  temple  of  the  one  true  God.     Here  he  made 


250  MAHOMET  AND  HIS  SUCCESSORS. 


the  seven  circuits  round  the  sacred  edifice,  a  reverential  rito 
from  the  days  of  religious  purity ;  with  the  same  devout  feel- 
ing he  each  time  touched  the  black  stone  with  his  staff;  re- 
garding it  as  a  holy  relic.  He  would  have  entered  the  Caaba, 
but  Othman  Ibn  Talha,  the  ancient  custodian,  locked  the 
door.  Ali  snatched  the  keys,  but  Mahomet  caused  them  to 
be  returned  to  the  venerable  officer,  and  so  won  him  by  his 
kindness,  that  be  not  merely  threw  open  the  doors,  but  sub- 
sequently embraced  the  faith  of  Islam ;  whereupon  he  was 
continued  in  his  office. 

Mahomet  now  proceeded  to  execute  the  great  object  of  his 
religious  aspirations,  the  purifying  of  the  sacred  edifice  from 
the  symbols  of  idolatry,  with  which  it  was  crowded.  All  the 
idols  in  and  about  it,  to  the  number  of  three  hundred  and 
sixty,  were  thrown  down  and  destroyed.  Among  these,  the 
most  renowned  was  Hobal,  an  idol  brought  from  Balka,  in 
Syria,  and  fabled  to  have  the  power  of  granting  rain.  It  was, 
of  course,  a  great  object  of  worship  among  the  inhabitants  of 
the  thirsty  desert.  There  were  statues  of  Abraham  and  Ish- 
mael  also,  represented  with  divining  arrows  in  their  hands ; 
"  an  outrage  on  their  memories,"  said  Mahomet,  "  being  sym- 
bols of  a  diabolical  art  which  they  had  never  practised."  In 
reverence  of  their  memories,  therefore,  these  statues  were  de- 
molished. There  were  paintings,  also,  depicting  angels  in  the 
guise  of  beautiful  women.  "  The  angels,"  said  Mahomet, 
indignantly,  "  are  no  such  beings.  There  are  celestial 
houris  provided  in  paradise  for  the  solace  of  true  believers ; 


RELIGIOUS  RITES.  251 


but  angels  are  ministering  spirits  of  the  Most  High,  and  of 
too  pure  a  nature  to  admit  of  sex."  The  paintings  were 
accordingly  obliterated. 

Even  a  dove,  curiously  carved  of  wood,  he  broke  with 
his  own  hands,  and  cast  upon  the  ground,  as  savoring  of 
idolatry. 

From  the  Caaba  he  proceeded  to  the  well  of  Zem  Zem. 
It  was  sacred  in  his  eyes,  from  his  belief  that  it  was  the 
identical  well  revealed  by  the  angel  to  Hagar  and  Ishmael, 
in  their  extremity ;  he  considered  the  rite  connected  with  it 
as  pure  and  holy,  and  continued  it  in  his  faith.  As  he  ap- 
proached the  well,  his  uncle  Al  Abbas  presented  him  a 
cruise  of  the  water,  that  he  might  drink,  and  make  the 
customary  ablution.  In  commemoration  of  this  pious  act, 
he  appointed  his  uncle  guardian  of  the  cup  of  the  well ;  an 
office  of  sacred  dignity,  which  his  descendants  retain  to 
this  day. 

At  noon  one  of  his  followers,  at  his  command,  summoned 
the  people  to  prayer  from  the  top  of  the  Caaba,  a  custom  con- 
tinued ever  since  throughout  Mahometan  countries,  from 
minarets  or  towers  provided  in  every  mosque.  He  also  es- 
tablished the  Kebla,  toward  which  the  faithful  in  every  part 
of  the  world  should  turn  their  faces  in  prayer. 

He  afterwards  addressed  the  people  in  a  kind  of  sermon, 
setting  forth  his  principal  doctrines,  and  announcing  the  tri- 
umph of  the  faith  as  a  fulfilment  of  prophetic  promise. 
Shouts  burst  from  the  multitude  in  reply.     "  Allah  Achbar! 


252  MAHOIMET  AND  HIS  SUCCESSORS. 


God  is  great ! "  cried  they.    "  There  is  no  God  but  God,  and 
Mahomet  is  his  prophet." 

The  religious  ceremonials  being  ended,  Mahomet  took 
his  station  on  the  hill  Al  Safa,  and  the  people  of  Mecca, 
male  and  female,  passed  before  him,  taking  the  oath  of  fidel- 
ity to  him  as  the  prophet  of  God,  and  renouncing  idolatry. 
This  was  in  compliance  with  a  revelation  in  the  Koran : 
"  God  hath  sent  his  apostle  with  the  direction  and  the  reli- 
gion of  truth,  that  he  may  exalt  the  same  over  every  religion. 
Verily,  they  who  swear  fealty  to  him,  swear  fealty  unto  G  od ; 
the  hand  of  God  is  over  their  hands."  In  the  midst  of  his 
triumph,  however,  he  rejected  all  homage  paid  exclusively 
to  himself;  and  all  regal  authority.  "Why  dost  thou  trem- 
ble ?  "  said  he,  to  a  man  who  approached  with  timid  and  fal- 
tering steps.  "  Of  what  dost  thou  stand  in  awe  ?  I  am  no 
king,  but  the  son  of  a  Koreishite  woman,  who  ate  flesh  dried 
in  the  sun." 

His  lenity  was  equally  conspicuous.  The  once  haughty 
chiefs  of  the  Koreishites  appeared  with  abject  countenances 
before  the  man  they  had  persecuted,  for  their  lives  were  in 
his  power. 

"  What  can  you  expect  at  my  hands  ?  "  demanded  he 
sternly. 

"  Mercy,  oh  generous  brother  !  Mercy,  oh  son  of  a  gen- 
jrous  line ! " 

"  Be  it  soi  "  cried  he,  with  a  mixture  of  scorn  and  pity» 
"'  Away !  begone !  ye  are  free ! " 


TREAT]\IENT  OF  OFFENDERS.  25^ 


Some  of  liis  followers  who  had  shared  his  persecutions, 
were  disappointed  in  their  anticipations  of  a  bloody  revenge 
and  murmured  at  his  clemency ;  but  he  persisted  in  it,  and 
established  Mecca  as  an  inviolable  sanctuary,  or  place  of 
refuge,  so  to  continue  until  the  final  resurrection.  He  re- 
served to  himself,  however,  the  right  on  the  present  occasion, 
and  during  that  special  day,  to  punish  a  few  of  the  people  of 
the  city,  who  had  grievously  offended,  and  been  expressly 
proscribed ;  yet  even  these,  for  the  most  part,  were  ultimate- 
ly forgiven. 

Among  the  Koreishite  women  who  advanced  to  take  the 
oath,  he  descried  Henda,  the  wife  of  Abu  Sofian ;  the  savage 
woman  who  had  animated  tho  infidels  at  the  battle  of  Ohod, 
and  had  gnawed  the  heart  of  Hamza,  in  revenge  for  the 
death  of  her  father.  On  the  present  occasion  she  had  dis- 
guised herself  to  escape  detection ;  but  seeing  the  eyes  of 
the  prophet  fixed  on  her,  she  threw  herself  at  his  feet,  ex- 
claiming, "  I  am  Henda :  pardon  !  pardon  !  "  Mahomet  par- 
doned her — and  was  requited  for  his  clemency  by  her  making 
his  doctrines  the  subject  of  contemptuous  sarcasms. 

Among  those  destined  to  punishment,  was  Wacksa,  the 
Ethiopian,  who  had  slain  Hamza;  but  he  had  fled  from 
Mecca  on  the  entrance  of  the  army.  At  a  subsequent  period 
he  presented  himself  before  the  prophet,  and  made  the  pro- 
fession of  faith  before  ho  was  recognized.  He  was  forgiven, 
and  made  to  relate  the  particulars  of  the  death  of  Hamza ; 
after  which   Mahomet   dismissed   him  with   an   injunction, 


254  SIAHOMET  AND  HIS  SUCCESSORS. 


never  again  to  come  into  his  presence.  He  survived  until 
the  time  of  the  Caliphat  of  Omar,  during  whose  reign  he 
was  repeatedly  scourged  for  drunkenness. 

Another  of  the  proscribed  was  Abdallah  Ibn  Saad,  a 
young  Koreishite,  distinguished  for  wit  and  humor,  as  well 
as  for  warlike  accomplishments.  As  he  held  the  pen  of  a 
ready  writer,  Mahomet  had  employed  him  to  reduce  the  rev- 
elations of  the  Koran  to  writing.  In  so  doing,  he  had  often 
altered  and  amended  the  text ;  nay,  it  was  discovered  that, 
through  carelessness  or  design,  he  had  occasionally  falsified 
it,  and  rendered  it  absurd.  He  had  even  made  his  altera- 
tions and  amendments  matter  of  scoff  and  jest  among  his 
companions,  observing  that  if  the  Koran  proved  Mahomet  to 
be  a  prophet,  he  himself  must  be  half  a  prophet.  His  inter- 
polations being  detected,  he  had  fled  from  the  wrath  of  the 
prophet,  and  returned  to  Mecca,  where  he  relapsed  into  idol- 
atry. On  the  capture  of  the  city  his  foster-brother  concealed 
him  in  his  house,  until  the  tumult  had  subsided,  when  he 
led  him  into  the  presence  of  the  prophet,  and  supplicated  for 
his  pardon.  This  was  the  severest  trial  of  the  lenity  of  Ma- 
homet. The  offender  had  betrayed  his  confidence ;  held 
him  up  to  ridicule  ;  questioned  his  apostolic  mission,  and 
struck  at  the  very  foundation  of  his  faith.  For  some  time 
he  maintained  a  stern  silence ;  hoping,  as  he  afterwards  de- 
clared, some  zealous  disciple  might  strike  off  the  offender's 
head.  No  one,  however,  stirred;  so,  yielding  to  the  entrea- 
ties of  Othman,  he  granted  a  pardon.     Abdallah  instantly 


CLEMENCY  OF  THE  PROPHET.         256 


renewed  his  profession  of  faith ;  and  continued  a  good  Mus- 
sulman. His  name  will  be  found  in  the  wars  of  the  Caliphs. 
He  was  one  of  the  most  dexterous  horsemen  of  his  tribe, 
and  evinced  his  ruling  passion  to  the  last,  for  he  died  re- 
peating the  hundredth  chapter  of  the  Koran,  entitled  "  The 
war  steeds."  Perhaps  it  was  one  which  had  experienced  his 
interpolations. 

Another  of  the  proscribed,  was  Akrema  Ibn  Abu  Jahl, 
who  on  many  occasions  had  manifested  a  deadly  hostility  to 
the  prophet,  inherited  from  his  father.  On  the  entrance  of 
Mahomet  into  Mecca,  Akrema  threw  himself  upon  a  fleet 
horse,  and  escaped  by  an  opposite  gate,  leaving  behind  him 
a  beautiful  wife,  0mm  Hakem,  to  whom  he  was  recently 
married.  She  embraced  the  faith  of  Islam,  but  soon  after 
learned  that  her  husband,  in  attempting  to  escape  by  sea  to 
Yemen,  had  been  driven  back  to  port.  Hastening  to  the 
presence  of  the  prophet,  she  threw  herself  on  her  knees  be- 
fore him,  loose,  dishevelled,  and  unveiled,  and  implored 
grace  for  her  husband.  The  prophet,  probably  more  moved 
by  her  beauty  than  her  grief,  raised  her  gently  from  the 
earth,  and  told  her  her  prayer  was  granted.  Hurrying  to 
the  seaport,  she  arrived  just  as  the  vessel  in  which  her  hus- 
band had  embarked  was  about  to  sail.  She  returned, 
mounted  behind  him,  to  Mecca,  and  brought  him,  a  true  be- 
liever, into  the  presence  of  the  prophet.  On  this  occasion, 
however,  she  Avas  so  closely  veiled  that  her  dark  eyes  alone 
were  visible.     Mahomet   received  Akrema's  profession  of 


266  MAHOMET  AND  HIS  SUCCKSSORS. 


faitli ;  made  him  commander  of  a  battalion  of  Ilawazenites, 
as  the  dower  of  his  beautiful  and  devoted  wife,  and  bestowed 
liberal  donations  on  the  3'outhful  couple.  Like  many  other 
converted  enemies,  Akrema  proved  a  valiant  soldier  in  the 
wars  of  the  faith,  and  after  signalizing  himself  on  various 
occasions,  fell  in  battle,  hacked  and  pierced  by  swords  and 
lances. 

The  whole  conduct  of  Mahomet  on  gaining  possession  of 
Mecca,  showed  that  it  was  a  religious,  more  than  a  military 
triumph.  His  heart,  too,  softened  toward  his  native  place, 
now  that  it  was  in  his  power ;  his  resentments  were  extin- 
guished by  success,  and  his  inclinations  were  all  toward  for- 
giveness. 

The  Ansarians,  or  Auxiliaries  of  Medina,  who  had  aided 
him  in  his  campaign,  began  to  fear  that  its  success  might 
prove  fatal  to  their  own  interests.  They  watched  him  anx- 
iously, as  one  day,  after  praying  on  the  hill  Al  Safa,  he  sat 
gazing  down  wistfully  upon  Mecca,  the  scene  of  his  early 
struggles  and  recent  glory  :  "  Yerily,"  said  he,  "  thou  art  the 
best  of  cities,  and  the  most  beloved  of  Allah  !  Had  I  not 
been  driven  out  from  thee  by  my  own  tribe,  never  would  I 
have  left  thee  !  "  On  hearing  this,  the  Ansarians  said,  one  to 
another,  "  Behold  !  Mahomet  is  conqueror  and  master  of  his 
native  city ;  he  will,  doubtless,  establish  himself  here,  and  for- 
sake Medina  ! "  Their  words  reached  his  ear,  and  he  turned 
to  them  with  reproachful  warmth :  "  No  ! "  cried  he,  "  when  you 
plighted  to  me  your  allegiance,  I  swore  to  live  and  die  with 


ZEAL  OF  KIL\LED.  257 


you.     I  should  not  act  as  the  servant  of  God,  nor  as  his 
ambassador,  were  I  to  leave  you  '^ 

He  acted  according  to  his  words,  and  Medina,  which  had 
been  his  city  of  refuge,  continued  to  be  his  residence  to  his 
dying  day. 

Mahomet  did  not  content  himself  with  purifying  the 
Caaba,  and  abolishing  idolatry  from  his  native  city ;  he  sent 
forth  his  captains  at  tTie  head  of  armed  bands,  to  cast  down 
the  idols  of  different  tribes  set  up  in  the  neighboring  towns 
and  villages,  and  to  convert  their  worshippers  to  his  faith. 

Of  all  these  military  apostles,  none  was  so  zealous  as 
Khaled ;  whose  spirit  was  still  fermenting  with  recent  con- 
version. Arriving  at  Naklah,  the  resort  of  the  idolatrous 
Koreishites  to  worship  at  the  shrine  of  Uzza,  he  penetrated 
the  sacred  grove,  laid  waste  the  temple,  and  cast  the  idol  to 
the  ground.  A  horrible  hag,  black  and  naked,  with  dishev- 
elled hair,  rushed  forth,  shrieking  and  wringing  her  hands ; 
but  Khaled  severed  her  through  the  middle  with  one  blow 
of  his  scimitar.  He  reported  the  deed  to  Mahomet,  express- 
ing a  doubt  whether  she  were  priestess  or  evil  spirit.  "  Of 
a  truth,"  replied  the  prophet,  "  it  was  Uzza  herself  whom 
thou  hast  destroyed." 

On  a  similar  errand  into  the  neighboring  province  of 
Tehama,  Khaled  had  with  him  three  hundred  and  fifty  men, 
some  of  them  of  the  tribe  of  Suleim,  and  was  accompanied 
by  Abda'lrahman,  one  of  the  earliest  proselytes  of  the  faith. 
His  instructions  from  the  prophet  were  to  preach  peace  and 


258  MAHOMET  AND  HIS  SUCCESSORS. 


good  will,  to  inculcate  the  faith,  and  to  abstain  from  violence 
unless  assailed.  When  about  two  days'  journey  on  his  way 
to  Tehama,  he  had  to  pass  through  the  country  of  the  tribe 
of  Jadsima.  Most  of  the  inhabitants  had  embraced  the 
faith,  but  some  were  still  of  the  Sabean  religion.  On  a 
former  occasion  this  tribe  had  plundered  and  slain  an  uncle 
of  Khaled,  also  the  father  of  Abda'lrahman,  and  several 
Suleimites,  as  they  were  returning  from  Arabia  Felix. 
Dreading  that  Khaled  and  his  host  might  take  vengeance  for 
these  misdeeds,  they  armed  themselves  on  their  approach. 

Khaled  was  secretly  rejoiced  at  seeing  them  ride  forth  to 
meet  him  in  this  military  array.  Hailing  them  with  an  im- 
perious tone,  he  demanded  whether  they  were  Moslems  or 
infidels.  They  replied,  in  faltering  accents,  "  Moslems." 
"  Why  then  come  ye  forth  to  meet  us  with  weapons  in  your 
hands  ?  "  "  Because  we  havd  enemies  among  some  of  the 
tribes  who  may  attack  us  unawares." 

Khaled  sternly  ordered  them  to  dismount  and  lay  by 
their  weapons.  Some  complied,  and  were  instantly  seized 
and  bound  ;  the  rest  fled.  Taking  their  flight  as  a  confession 
of  guilt,  he  pursued  them  with  great  slaughter ;  laid  waste 
the  country,  and  in  the  efi'ervescence  of  his  zeal  even  slew 
some  of  the  prisoners. 

Mahomet,  when  he  heard  of  this  unprovoked  outrage, 
raised  his  hands  to  heaven,  and  called  God  to  witness  that  he 
was  innocent  of  it.  Khaled,  when  upbraided  with  it  on  his 
return,  would  fain  have  shifted  the  blame  on  Abda'lrahman, 


KIND  MISSION  OF  All.  259 

but  Maliomet  rejected  indignantly  au  imputation  against  one 
of  the  earliest  and  worthiest  of  his  followers.  The  generous 
Ali  was  sent  forthwith  to  restore  to  the  people  of  Jadsima 
what  Khaled  had  wrested  from  them,  and  to  make  pecuniary 
compensation  to  the  relatives  of  the  slain.  It  was  a  mission 
congenial  with  his  nature,  and  he  executed  it  faithfully.  In- 
quiring into  the  losses  and  sufferings  of  each  individual,  he 
paid  him  to  his  full  content.  "When  every  loss  was  made 
good,  and  all  blood  atoned  for,  he  distributed  the  remaining 
money  among  the  people,  gladdening  every  heart  by  his 
bounty.  So  Ali  received  the  thanks  and  praises  of  the  pro- 
phet, but  the  vindictive  Khaled  was  rebuked  even  by  those 
whom  he  had  thought  to  please. 

"  Behold  !  "  said  he,  to  Abda'lrahman,  "  I  have  avenged 
the  death  of  thy  father."  "Eather  say,"  replied  the  other, 
indignantly,  "  thou  hast  avenged  the  death  of  thine  uncle. 
Thou  hast  disgraced  the  faith  by  an  act  worthy  of  an 
idolater." 


2«0  MAHOMET  AND  HIS  SUOCT-SSOES. 


CHAPTER  XXXI. 

Hostilities  in  the  mountains. — Enemy's  camp  in  the  valley  of  Autas. — 
Battle  at  the  pass  of  Honein, — Capture  of  the  enemy's  camp. — Inter- 
Yiew  of  Mahomet  with  the  nurse  of  his  childhood. — Division  of  spoil. 
— Mahomet  at  hi.s  mother's  grave. 

While  the  military  apostles  of  Mahomet  were  spreading 
his  doctrines  at  the  point  of  the  sword  in  the  plains,  a  hoS' 
tile  storm  was  gathering  in  the  mountains.  A  league  was 
formed  among  the  Thakefites,  the  Hawazins,  the  Joshmites 
the  Saadites,  and  several  other  of  the  hardy  mountain  tribes 
of  Bedouins,  to  check  a  power  which  threatened  to  subjugate 
all  Arabia.  The  Saadites,  or  Beni  Sad,  here  mentioned, 
are  the  same  pastoral  Arabs  among  whom  Mahomet  had 
been  nurtured  in  his  childhood  ;  and  in  whose  valley,  ac- 
cording to  tradition,  his  heart  had  been  plucked  forth  and 
purified  by  an  angeh  The  Thakefites,  who  were  foremost  in 
the  league,  were  a  powerful  tribe,  possessing  the  strong 
mountain  town  of  Tayef  and  its  productive  territory.  They 
were  bigoted  idolaters ;  maintaining  at  their  capital  the  far- 


EXEIVIY'S  CAMP.  261 


famed  shrine  of  the  female  idol  Al  Lat.  The  reader  will 
remember  the  ignominious  treatment  of  Mahomet,  when  he 
attempted  to  preach  his  doctrines  at  Tayef ;  being  stoned  in 
the  public  square,  and  ultimately  driven  with  insult  from  the 
gates.  It  was  probably  a  dread  of  vengeance  at  his  hands, 
which  now  made  the  Thakefites  so  active  in  forming  a  league 
against  him. 

Malec  Ibn  Auf,  the  chief  of  the  Thakefites,  had  the 
general  command  of  the  confederacy.  He  appointed  the 
valley  of  Autas,  between  Honein  and  Tayef,  as  the  place  of 
assemblage  and  encampment ;  and  as  he  knew  the  fickle 
nature  of  the  Arabs,  and  their  proneness  to  return  home  on 
the  least  caprice,  he  ordered  them  to  bring  with  them  their 
families  and  efi"ects.  They  assembled,  accordingly,  from 
various  parts,  to  the  number  of  four  thousand  fighting  men ; 
but  the  camp  was  crowded  with  women  and  children,  and 
encumbered  with  flocks  and  herds. 

The  expedient  of  Malec  Ibn  Auf  to  secure  the  adhesion 
of  the  warriors,  was  strongly  disapproved  by  Doraid,  the 
chief  of  the  Joshmites.  This  was  an  ancient  warrior,  up- 
wards of  a  hundred  years  old ;  meagre  as  a  skeleton,  almost 
blind,  and  so  feeble  that  he  had  to  be  borne  in  a  litter  on 
the  back  of  a  camel.  Still,  though  unable  to  mingle  in  the 
battle,  he  was  potent  in  council  from  his  military  experience. 
This  veteran  of  the  desert  advised  that  the  Vv'omen  and 
children  should  be  sent  home  forthwith,  and  the  army  re- 
lieved from  all  unnecessary  incumbrances.     His  advice  waa 


262  MAHOMET  AND  HIS  SUCCESSORS. 


not  taken;  and  the  valley  of  Autas  continued  to  present 
rather  the  pastoral  encampment  of  a  tribe,  than  the  hasty 
levy  of  an  army. 

In  the  meantime  Mahomet,  hearing  of  the  gathering 
storm,  had  sallied  forth  to  anticipate  it,  at  the  head  of  about 
twelve  thousand  troops,  partly  fugitives  from  Mecca,  and 
auxiliaries  from  Medina,  partly  Arabs  of  the  desert,  some 
of  whom  had  not  yet  embraced  the  faith. 

In  taking  the  field  he  wore  a  polished  cuirass  and  helmet 
and  rode  his  favorite  white  mule  Daldal,  seldom  mounting  a 
charger,  as  he  rarely  mingled  in  actual  fight.  His  recent 
successes  and  his  superiority  in  numbers,  making  him  con- 
fident of  an  easy  victory,  he  entered  the  mountains  without 
precaution,  and  pushing  forward  for  the  enemy's  camp  at 
Mutas,  came  to  a  deep  gloomy  valley  on  the  confines  of 
Honein.  The  troops  marched  without  order  through  the 
rugged  defile,  each  one  choosing  his  own.  path.  Suddenly 
they  were  assailed  by  showers  of  darts,  stones  and  arrows, 
which  lay  two  or  three  of  Mahomet's  soldiers  dead  at  his 
feet,  and  wounded  several  others.  Malec,  in  fact,  had  taken 
post  with  his  ablest  warriors  about  the  heights  commanding 
this  narrow  gorge.  Every  cliff  and  cavern  was  garrisoned 
with  archers  and  slingers,  and  some  rushed  down  to  contend 
at  close  quarters. 

Struck  with  a  sudden  panic,  the  Moslems  turned  and 
fled.     In  vain  did  Mahomet  call  upon  them  as  their  general, 


THE  PASS  OF  HONEIN.  263 


or  appeal  to  them  as  the  prophet  of  God.     Each  man  sought 
but  his  own  safety,  and  an  escape  from  this  horrible  valley. 

For  a  moment  all  seemed  lost,  and  some  recent  but  un- ' 
willing  converts  betrayed  an  exultation  in  the  supposed  re- 
verse of  fortune  of  the  prophet. 

"  By  heavens !  "  cried  Abu  Sofian,  as  he  looked  after 
the  flying  Moslems,  "  nothing  will  stop  them  until  they  reach 
the  sea." 

"  Ay,"  exclaimed  another,  "  the  magic  power  of  Ma- 
homet is  at  an  end '  " 

A  third,  who  cherished  a  lurking  revenge  for  the  death 
of  his  father,  slain  by  the  Moslems  in  the  battle  of  Ohod^ 
would  have  killed  the  prophet  in  the  confusion,  had  he  not 
been  surrounded  and  protected  by  a  few  devoted  followers 
Mahomet  himself,  in  an  impulse  of  desperation,  spurred  his 
mule  upon  the  enemy ;  but  Al  Abbas  seized  the  bridle,  stayed 
him  from  rushing  to  certain  death,  and  at  the  same  time 
put  up  a  shout  that  echoed  through  the  narrow  valley.  Al 
Abbas  was  renowned  for  strength  of  lungs,  and  at  this 
critical  moment  it  was  the  salvation  of  the  army.  The 
Moslems  rallied  when  they  heard  his  well-known  voice,  and 
finding  they  were  not  pursued,  returned  to  the  combat. 
The  enemy  had  descended  from  the  heights,  and  now  a 
bloody  conflict  ensued  in  the  defile.  "  The  furnace  is  kin- 
dling," cried  Mahomet  exultingly,  as  he  saw  the  glitter  of 
arms  and  flash  of  weapons.  Stooping  from  his  saddle,  and 
grasping  a  handful  of  dust,  he  scattered  it  in  the  air  toward 


2Qi  MAHOMET  AND  HIS  SUCCESSORS. 


the  enemy.  "  Confusion  on  tlieir  faces !  "  cried  lie,  "  may 
this  dust  blind  them ! "  They  were  blinded  accordingly, 
and  fled  in  confusion,  say  the  Moslem  writers  ;  though 
their  defeat  may  rather  be  attributed  to  the  Moslem  su- 
periority of  force,  and  the  zeal  inspired  by  the  exclamations 
of  the  prophet.  Malec  and  the  Thakefites  took  refuge  in 
the  distant  city  of  Tayef,  the  rest  retreated  to  the  camp  in 
the  valley  of  Autas. 

While  Mahomet  remained  in  the  valley  of  Honein,  ho 
sent  Abu  Amir  with  a  strong  force,  to  attack  the  camp. 
The  Hawazins  made  a  brave  defence.  Abu  Amir  was  slain ; 
but  his  nephew,  Abu  Musa,  took  the  command,  and  ob- 
tained a  complete  victory,  killing  many  of  the  enemy.  The 
camp  afforded  great  booty  and  many  captives,  from  the  un- 
wise expedient  of  Malec  Ibn  Auf,  in  encumbering  it  with 
the  families  and  effects,  the  flocks  and  herds  of  the  con- 
federates ;  and  from  his  disregard  of  the  sage  advice  of  the 
veteran  Doraid.  The  fate  of  that  ancient  warrior  of  the 
desert  is  worthy  of  mention.  While  the  Moslem  troops, 
scattered  through  the  camp,  were  intent  on  booty,  Rabia 
Ibn  Kafi,  a  young  Suleimite,  observed  a  litter  borne  off  on 
the  back  of  a  camel,  and  pursued  it,  supposing  it  to  contain 
some  beautiful  female.  On  overtaking  it  and  drawing  the 
curtain,  he  beheld  the  skeleton  form  of  the  ancient  Doraid. 
Vexed  and  disajopointed,  he  struck  at  him  with  his  sword, 
but  the  weapon  broke  in  his  hand.  "  Thy  mother,"  said  the 
old   man   sneeringly,   "  has   furnished    tliee   with   wretched 


THE  FOSTEE-SISTER  OF  THE  PROPHET.  265 


weapons ;  thou  wilt  find  a  better  one  hanging  behind  my 
saddle." 

The  youth  seized  it,  hut  as  he  drew  it  from  the  scabbard, 
Doraid  perceiving  that  he  was  a  Suleimite,  exclaimed, 
"  Tell  thy  mother  thou  hast  slain  Doraid  Ibn  Simma,  who 
has  protected  many  women  of  her  tribe  in  the  day  of  battle." 
The  words  were  ineffectual;  the  skull  of  the  veteran  was 
cloven  with  his  own  scimetar.  When  Rabia,  on  his  return 
to  Mecca,  told  his  mother  of  the  deed,  ''  Thou  hast  indeed 
slain  a  benefactor  of  thy  race,"  said  she  reproachfully. 
*'  Three  women  of  thy  family  has  Doraid  Ibn  Simma  freed 
from  captivity." 

Abu  Musa  returned  in  triumph  to  Mahomet,  making  a 
great  display  of  the  spoils  of  the  camp  of  Autas,  and  the 
women  and  children  whom  he  had  captured.  One  of  the  fe- 
male captives  threw  herself  at  the  feet  of  the  prophet,  and 
implored  his  mercy  as  his  foster-sister  Al  Shima,  the  daugh- 
ter of  his  nurse  Halema,  who  had  nurtured  him  in  the 
Saadite  valley.  Mahomet  sought  in  vain  to  recognize  in  her 
withered  features  the  bright  playmate  of  his  infancy,  but  she 
laid  bare  her  back,  and  showed  a  scar  where  he  had  bitten 
her  in  their  childish  gambols.  He  no  longer  doubted ;  but 
treated  her  with  kindness,  giving  her  the  choice  either  to  re- 
main with  him  and  under  his  protection,  or  to  return  to  her 
home  and  kindred. 

A  scruple  rose  among  the  Moslems  with  respect  to  their 
female  captives.     Could  they  take  to  themselves  such  as 

YOL.  I.  12 


266  MAHOIVIET  AND  HIS  SUCCESSORS. 


were  married,  without  committing  the  sin  of  adultery  ?  Th«? 
revelation  of  a  text  of  the  Koran  put  an  end  to  the  difficulty. 
"  Ye  shall  not  take  to  wife  free  women  who  are  married,  un- 
less your  right  hand  shall  have  made  them  slaves."  Ac- 
cording to  this  all  women  taken  in  war  may  be  made  the 
wives  of  the  captors,  though  their  former  husbands  be  living. 
The  victors  of  Honein  failed  not  to  take  immediate  advan- 
tage of  this  law. 

Leaving  the  captives  and  the  booty  in  a  secure  place, 
and  properly  guarded,  Mahomet  now  proceeded  in  pursuit 
of  the  Thakefites  who  had  taken  refuge  in  Tayef.  A  senti- 
ment of  vengeance  mingled  with  his  pious  ardor  as  he  ap- 
proached this  idolatrous  place,  the  scene  of  former  injury  and 
insult,  and  beheld  the  gate  whence  he  had  once  been  igno- 
miniously  driven  forth.  The  walls  were  too  strong  however 
to  be  stormed,  and  there  was  a  protecting  castle ;  for  the 
first  time,  therefore,  he  had  recourse  to  catapults,  battering- 
rams,  and  other  engines  used  in  sieges,  but  unknown  in 
Arabian  warfare.  These  were  prepared  under  the  direction 
of  Salman  al  Farsi,  the  converted  Persian. 

The  besieged,  however,  repulsed  every  attack,  galling  the 
assailants  with  darts  and  arrows,  and  pouring  down  melted 
iron  upon  the  shields  of  bull-hides,  under  covert  of  which  they 
approached  the  walls.  Mahomet  now  laid  waste  the  fields,  the 
orchards,  and  vineyards,  and  proclaimed  freedom  to  all  slaves 
who  should  desert  from  the  city.  For  twenty  days  he  carried 
on  an  ineffectual  siege-— daily  offering  up  prayers  midway  be- 


THE  FOSTER-NURSE  OF  THE  PROPHET.  267 


tween  the  tents  of  his  Tvives  0mm  Salama  and  Zeinab,  to 
whom  it  had  fallen  by  lot  to  accompany  him  in  this  campaign. 
His  hopes  of  success  began  to  fail,  and  he  was  further  dis- 
couraged by  a  dream,  which  was  unfavorably  interpreted  by 
Abu  Beker,  renowned  for  his  skill  in  expounding  visions. 
He  would  have  raised  the  siege,  but  his  troops  murmured ; 
whereupon  he  ordered  an  assault  upon  one  of  the  gates.  As 
usual,  it  was  obstinately  defended ;  numbers  were  slain  on 
both  sides ;  Abu  Sofian,  who  fought  valiantly  on  the  occa- 
sion, lost  an  eye,  and  the  Moslems  were  finally  repulsed. 

Mahomet  now  broke  up  his  camp,  promising  his  troops  to 
renew  the  siege  at  a  future  day,  and  proceeded  to  the  place 
where  were  collected  the  spoils  of  his  expedition.  These, 
say  Arabian  writers,  amounted  to  twenty-four  thousand 
camels,  forty  thousand  sheep,  four  thousand  ounces  of  silver, 
and  six  thousand  captives. 

In  a  little  while  appeared  a  deputation  from  the  Hawazins, 
declaring  the  submission  of  their  tribe,  and  begging  the 
restoration  of  their  families  and  effects.  With  them  came 
Halema,  Mahomet's  foster-nurse,  now  well  stricken  in  years. 
The  recollections  of  his  childhood  again  pleaded  with  his 
heart.  "  Which  is  dearest  to  you,"  said  he  to  the  Ha- 
wazins, "  your  families  or  your  goods  ?  "  They  replied, 
"  Our  families." 

*'  Enough,"  rejoined  he,  "  as  nir  as  it  concerns  Al  Abbas 
and  myself,  we  are  ready  to  give  up  our  share  of  the  pri^on- 
Qv^ ;  but  there  arc  others  to  be  moved.     Come  to  me  after 


268  MAHOMET  AND  HIS  SUCCESSORS. 


noontide  prayer,  and  say,  '  we  implore  the  ambassador  of 
God  that  he  counsel  his  followers  to  return  us  our  wives  and 
children ;  and  we  implore  his  followers  that  they  intercede 
with  him  in  our  favor.'  " 

The  envoys  did  as  he  advised.  Mahomet  and  Al  Abbas 
immediately  renounced  their  share  of  the  captives ;  their 
example  was  followed  by  all  excepting  the  tribes  of  Tamim 
and  Fazara,  but  Mahomet  brought  them  to  consent  by 
promising  them  a  sixfold  share  of  the  prisoners  taken  in  the 
next  expedition.  Thus  the  intercession  of  Halema  pro- 
cured the  deliverance  of  all  the  captives  of  her  tribe.  A 
traditional  anecdote  shows  the  deference  with  which  Ma- 
homet treated  this  humble  protector  of  his  infancy.  "I 
was  sitting  with  the  prophet,"  said  one  of  his  disciples, 
"  when  all  of  a  sudden  a  woman  presented  herself,  and  he 
rose  and  spread  his  cloth  for  her  to  sit  down  upon.  When 
she  went  away,  it  was  observed,  '  that  woman  suckled  the 
prophet.'  "* 

Mahomet  now  sent  an  envoy  to  Malec,  who  remained 
shut  up  in  Tayef,  offering  the  restitution  of  all  the  spoils 
taken  from  him  at  Honein,  and  a  present  of  one  hundred 
camels,  if  he  would  submit  and  embrace  the  faith.  Malec 
was  conquered  and  converted  by  this  liberal  offer,  and  brought 
several  of  his  confederate  tribes  with  him  to  the  standard  of 
the  prophet.  He  was  immediately  made  their  chief;  and 
proved,  subsequently,  a  severe  scourge  in  the  cause  of  the 
faith  to  his  late  associates  the  Thakefites. 


POLITIC  GENEROSITY.  269 

The  Moslems  now  Ibegan  to  fear  that  Mahomet,  in  these 
magnanimous  impulses,  might  squander  away  all  the  gains 
of  their  recent  battles  ;  thronging  around  him,  therefore,  they 
clamored  for  a  division  of  the  spoils  and  captives.  Regard- 
ing them,  indignantly,  "  Have  you  ever,"  said  he,  "  found  me 
avaricious,  or  false,  or  disloyal  ?  "  Then  plucking  a  hair 
from  the  back  of  a  camel,  and  raising  his  voice,  "  By  Allah  !  " 
cried  he,  "  I  have  never  taken  from  the  common  spoil  the 
value  of  that  camel's  hair  more  than  my  fifth  ;  and  that  fifth 
has  always  been  expended  for  your  good." 

He  then  shared  the  booty  as  usual ;  four-fifths  among 
the  troops ;  but  his  own  fifth  he  distributed  among  those 
whose  fidelity  he  wished  to  insure.  The  Koreishites  he  con- 
sidered dubious  allies ;  perhaps  he  had  overheard  the  exul- 
tation of  some  of  them  in  anticipation  of  his  defeat ;  he  now 
sought  to  rivet  them  to  him  by  gifts.  To  Abu  Sofian  he 
gave  one  hundred  camels  and  forty  okks  of  silver,  in  com- 
pensation for  the  eye  lost  in  the  attack  on  the  gate  of  Tayef. 
To  Akrema  Ibn  Abu  Jahl,  and  others  of  like  note,  he  gave 
in  due  proportions,  and  all  from  his  own  share. 

Among  the  lukewarm  converts  thus  propitiated,  was 
Abbas  Ibn  Mardas,  a  poet.  He  was  dissatisfied  witli  his 
share,  and  vented  his  discontent  in  satirical  verses.  Ma- 
homet overheard  him.  "  Take  that  man  hence,"  said  he, 
"  and  cut  out  his  tongue."  Omar,  ever  ready  for  rigorous 
measures,  would  have  executed  the  sentence  literally,  and  on 
the  spot ;    but  others,  better   instructed  in  the   prophet's 


• 

270  MAHOMET  AND  HIS  SUCCESSORS. 


meaning,  led  Abbas,  all  trembling,  to  the  public  square 
where  the  captured  cattle  were  collected,  and  bade  him 
choose  what  he  liked  from  among  them. 

"  What !  "  cried  the  poet,  joyously,  relieved  from  the 
horrors  of  mutilation,  ''  is  this  the  way  the  prophet  would 
silence  my  tongue  ?  By  Allah !  I  will  take  nothing." 
Mahomet,  however,  persisted  in  his  politic  generosity,  and 
sent  him  sixty  camels.  From  that  time  forward  the  poet 
was  never  weary  of  chanting  the  liberality  of  the  prophet. 

While  thus  stimulating  the  good-will  of  lukewarm  prose 
lytes  of  Mecca,  Mahomet  excited  the  murmurs  of  his  aux- 
iliaries of  Medina.  "  See,"  said  they,  "  how  he  lavishes 
gifts  upon  the  treacherous  Koreishites,  while  we,  who  have 
been  loyal  to  him  through  all  dangers,  receive  nothing  but 
our  naked  share.  What  have  we  done  that  we  should  be 
thus  thrown  into  the  background  ?  " 

Mahomet  was  told  of  their  murmurs,  and  summoned 
their  leaders  to  his  tent.  "  Hearken,  ye  men  of  Medina," 
said  he ;  "  were  ye  not  in  discord  among  yourselves,  and 
have  I  not  brought  you  into  harmony  ?  Were  ye  not  in 
error,  and  have  I  not  brought  you  into  the  path  of  truth  ? 
Were  ye  not  poor,  and  have  I  not  made  you  rich  ?  " 

They  acknowledged  the  truth  of  his  words.  "  Look 
ye  ! "  continued  he,  "  I  came  among  you  stigmatized  as  a  liar, 
yet  you  believed  in  me  ;  persecuted,  yet  you  protected  me ; 
a  fugitive,  yet  you  sheltered  me  ;  helpless,  yet  you  aided  me. 
Think  you  I  do  not  feel  all  this  ?     Think  you  I  can  be  un- 


THE  PROPHET'S  APPEAL.  271 


grateful  ?  You  complain  that  1  bestow  gifts  upon  these 
people,  and  give  none  to  you.  It  is  true,  I  give  them  worldly 
gear,  but  it  is  to  win  their  worldly  hearts.  To  you,  who 
have  been  true,  I  give — myself !  They  return  home  with 
sheep  and  camels  ;  ye  return  with  the  prophet  of  Grod  among 
you.  For  by  him  in  whose  hands  is  the  soul  of  Mahomet, 
though  the  whole  world  should  go  one  way  and  ye  another, 
I  would  remain  with  you  !  Which  of  you,  then,  have  I 
most  rewarded  ?  " 

The  auxiliaries  were  moved  even  to  tears  by  this  appeal. 
"  Oh,  prophet  of  God,"  exclaimed  they,  "  we  are  content 
with  our  lot !  " 

The  booty  being  divided,  Mahomet  returned  to  Mecca, 
not  with  the  parade  and  exultation  of  a  conqueror,  but  in 
pilgrim  garb,  to  complete  the  rites  of  his  pilgrimage.  All 
these  being  scrupulously  performed,  he  appointed  Moad  Ibn 
Jabal  as  iman,  or  pontiff,  to  instruct  the  people  in  the  doc- 
trines of  Islam,  and  gave  the  government  of  the  city  into 
the  hands  of  Otab,  a  youth  but  eighteen  years  of  age ;  after 
which  he  bade  farewell  to  his  native  place,  and  set  out  with 
his  troops  on  the  return  to  Medina. 

Arriving  at  the  village  of  Al  Abwa,  tvhere  his  mother 
was  buried,  his  heart  yearned  to  pay  a  filial  tribute  to  her 
memory,  but  his  own  revealed  law  forbade  any  respect  to  the 
grave  of  one  who  had  died  in  unbelief.  In  the  strong  agita- 
tion of  his  feelings  he  implored  from  heaven  a  relaxation  of 
this  law.     If  there  was  any  deception  on  an  occasion  of  this 


272  MAHOMET  AND  HIS  SUCCESSORS. 


kind,  one  would  imagine  it  must  have  been  self-deception, 
and  that  he  really  believed  in  a  fancied  intimation  from 
heaven  relaxing  the  law,  in  part,  in  the  present  instance,  and 
permitting  him  to  visit  the  grave.  He  burst  into  tears  on 
arriving  at  this  trying  place  of  the  tenderest  affections ;  but 
tears  were  all  the  filial  tribute  he  was  permitted  to  ofier. 
"  I  asked  leave  of  God,"  said  he,  mournfully,  "  to  visit  my 
mother's  grave,  and  it  was  granted ;  but  when  I  asked  leave 
to  pray  for  her,  it  was  denied  me  ! " 


BIRTH  OF  A  SON.  273 


CHAPTER  XXXII. 

Deatli  of  the  prophet's  daughter  Zeinab. — Birth  of  his  son  Ibrahim.— 
Deputations  from  distant  tribes. — Poetical  contest  in  presence  of  th 
prophet. — His  susceptibility  to  the  charms  of  poetr}'-. — Reduction  of 
the  city  of  Tayef ;  destruction  of  its  idols. — Negotiation  with  Amix 
Ibn  Tafiel,  a  proud  Bedouin  chief;  independent  spirit  of  the  latter. — 
Interview  of  Adi,  another  chief,  with  Mahomet. 

Shortly  after  liis  return  to  Medina,  Mahomet  was  afflicted 
by  the  death  of  his  daughter  Zeinab,  the  same  who  had  been 
given  up  to  him  in  exchange  for  her  husband  Abul  Aass,  the 
unbeliever,  captured  at  the  battle  of  Beder.  The  domestic 
affections  of  the  prophet  were  strong,  and  he  felt  deeply  this 
bereavement ;  he  was  consoled,  however,  by  the  birth  of  a 
son,  by  his  favorite  concubine  Mariyah.  He  called  the  child 
Ibrahim,  and  rejoiced  in  the  hope,  that  this  son  of  his  old 
age,  his  only  male  issue  living,  would  continue  his  name  to 
after  generations. 

His  fame,  either  as  a  prophet  or  a  conqueror,  was  now 

spreading  to  the  uttermost  parts  of  Arabia,  and  deputations 

from    distant  tribes  were  continually  arriving   at  Medina, 

some  acknowledging  him  as  a  prophet  and  embracing  Islam- 

TOL.  I.  12* 


274  MAHOMET  AND  HIS  SUCCESSORS. 


ism  ;  others  submitting  to  him  as  a  temporal  sovereign,  and 
agreeing  to  jjay  tribute.  The  talents  of  Mahomet  rose  to 
the  exigency  of  the  moment ;  his  views  expanded  with  his 
fortunes,  and  he  now  proceeded  with  statesmanlike  skill  to 
regulate  the  fiscal  concerns  of  his  rapidly  growing  empire. 
Under  the  specious  appellation  of  alms,  a  contribution  was 
levied  on  true  believers,  amounting  to  a  tithe  of  the  produc- 
tions of  the  earth,  where  it  was  fertilized  by  brooks  and 
rain ;  and  a  twentieth  part  where  its  fertility  was  the  result 
of  irrigation.  For  every  ten  camels,  two  sheep  were  re- 
quired ;  for  forty  head  of  cattle,  one  cow ;  for  thirty  head,  a 
two  years'  calf ;  for  every  forty  sheep,  one ;  whoever  con- 
tributed more  than  at  this  rate,  would  be  considered  so  much 
the  more  devout,  and  would  gain  a  proportionate  favor  in  the 
eyes  of  Grod. 

The  tribute  exacted  from  those  who  submitted  to  tempo* 
ral  sway,  but  continued  in  unbelief,  was  at  the  rate  of  one 
dinar  in  money  or  goods,  for  each  adult  person,  bond  or  free. 

Some  difficulty  occurred  in  collecting  the  charitable  con- 
tributions ;  the  proud  tribe  of  Tamim  openly  resisted  them, 
and  drove  away  the  collector.  A  troop  of  Arab  horse  was 
sent  against  them,  and  brought  away  a  number  of  men,  wo 
men  and  children,  captives.  A  deputation  of  the  Tamimites 
came  to  reclaim  the  prisoners.  Four  of  the  deputies  were 
renowned  as  orators  and  poets,  and  instead  of  humbling 
themselves  before  Mahomet,  proceeded  to  declaim  in  prose 
and  verse,  defying  the  Moslems  to  a  poetical  contest. 


POETICAL  CONTEST.  275 


"  I  am  not  sent  bj  Grod  as  a  poet,"  replied  Mahomet, 
"  neither  do  I  seek  fame  as  an  orator." 

Some  of  his  followers,  however,  accepted  the  challenge, 
and  a  war  of  ink  ensued,  in  which  the  Tamimites  acknow- 
ledged themselves  vanquished.  So  well  pleased  was  Ma- 
homet with  the  spirit  of  their  defiance,  with  their  poetry,  and 
with  their  frank  acknowledgment  of  defeat,  that  he  not 
merely  gave  them  up  the  prisoners,  but  dismissed  them  with 
presents. 

Another  instance  of  his  susceptibility  to  the  charms  of 
poetry,  is  recorded  in  the  case  of  Caab  Ibn  Zohair,  a  cele- 
brated poet  of  Mecca,  who  had  made  him  the  subject  of  satiri- 
cal verses,  and  had  consequently  been  one  of  the  proscribed ; 
but  had  fled  on  the  capture  of  the  sacred  city.  Caab  now 
came  to  Medina  to  make  his  peace,  and  approaching  Maho- 
met when  in  the  Mosque,  began  chanting  his  praises  in  a 
poem  afterwards  renowned  among  the  Arabs  as  a  masterpiece. 
He  concluded  by  especially  extolling  his  clemency,  "  for  with 
the  prophet  of  God,  the  pardon  of  injuries  is,  of  all  his  virtues, 
that  on  which  one  can  rely  with  the  greatest  certainty." 

Captivated  with  the  verse,  and  soothed  by  the  flattery, 
Mahomet  made  good  the  poet's  words,  for  he  not  merely  for- 
gave him,  but  taking  off  his  own  mantle,  threw  it  upon  his 
shoulders.  The  poet  preserved  the  sacred  garment  to  the  day 
of  his  death,  refusing  golden  offers  for  it.  The  Caliph  Moa- 
wyah  purchased  it  of  his  heirs  for  ten  thousand  drachmas,  and 
it  continued  to  be  worn  by  the  Caliphs  in  processions  and 


276  MAHOIVIET  AND  HIS  SUCCESSORS. 


solemn  ceremonials,  until  the  tliirtj-sixth  Caliphat,  wlien 
it  was  torn  from  the  back  of  the  Caliph  Al-Most'asem 
Billah,  by  Holagu,   the   Tartar    conqueror,   and   burnt  to 


While  town  after  town,  and  castle  after  castle  of  the  Arab 
tribes  were  embracing  the  faith,  and  professing  allegiance  to 
Mahomet,  Tayef,  the  stronghold  of  the  Thakefites,  remained 
obstinate  in  the  worship  of  its  boasted  idol  Al  Lat.  The 
inhabitants  confided  in  their  mountain  position,  and  in  the 
strength  of  their  walls  and  castle.  But,  though  safe  from 
assault,  they  found  themselves  gradually  hemmed  in  and  iso- 
lated by  the  Moslems,  so  that  at  length  they  could  not  stir 
beyond  their  walls  without  being  attacked.  Thus  threatened 
and  harassed,  they  sent  ambassadors  to  Mahomet  to  treat  for 
peace. 

The  prophet  cherished  a  deep  resentment  against  this  stiff- 
necked  and  most  idolatrous  city,  which  had  at  one  time  eject- 
ed him  from  its  gates,  and  at  another  time  repulsed  him  from 
its  walls.  His  terms  were  conversion  and  unqualified  submis- 
sion. The  ambassadors  readily  consented  to  embrace  Islam- 
ism  themselves,  but  pleaded  the  danger  of  suddenly  shocking 
the  people  of  Tayef,  by  a  demand  to  renounce  their  ancient 
faith.  In  their  name,  therefore,  they  entreated  permission  for 
three  years  longer,  to  worship  their  ancient  idol  Al  Lat.  The 
request  was  peremptorily  denied.  They  then  asked  at  least  one 
month's  delay,  to  prepare  the  public  mind.  This  likewise  was 
refused,  all  idolatry  being  incompatible  with  the  worship  ot 


DESTRUCTION  OF  IDOLS  AT  TAYEF.  277 


God.  They  then  entreated  to  be  excused  from  the  observance 
of  the  daily  prayers. 

"  There  can  be  no  true  religion  without  prayer,"  replied 
Mahomet.  In  fine,  they  were  compelled  to  make  an  uncon- 
ditional submission. 

Abu  Sofian  Ibn  Harb,  and  Al  Mogheira,  were  sent  to 
Tayef,  to  destroy  the  idol  Al  Lat,  which  was  of  stone. 
Abu  Sofian  struck  at  it  with  a  pick-axe,  but  missing 
his  blow  fell  prostrate  on  his  face.  The  populace  set  up  a 
shout,  considering  it  a  good  augury  ;  but  Al  Mogheira 
demolished  their  hopes,  and  the  statue,  at  one  blow  of  a 
sledge-hammer.  He  then  stripped  it  of  the  costly  robes, 
the  bracelets,  the  necklace,  the  ear-rings,  and  other  orna- 
ments of  gold  and  precious  stones  wherewith  it  had  been 
decked  by  its  worshippers,  and  left  it  in  fragments  on 
the  ground,  with  the  women  of  Tayef  weeping  and  lament- 
ing over  it.* 

Among  those  who  still  defied  the  power  of  Mahomet,  was 
the  Bedouin  chief  Amir  Ibn  Tufiel,  head  of  the  powerful  tribe 
of  Amir.  He  was  renowned  for  personal  beauty  and  princely 
magnificence  ;  but  was  of  a  haughty  spirit,  and  his  magnifi- 

*  The  Tliakefites  continue  a  powerful  tribe  to  this  day ;  possessing 
the  same  fertile  region  on  the  eastern  declivity  of  the  Hedjas  chain  of 
mountains.*.  Some  inhabit  the  ancient  town  of  Tayef,  others  dAvell  in  tents 
and  have  flocks  of  goats  and  sheep.  They  can  raise  two  thousand  match- 
locks, and  defended  their  stronghold  of  Tayef  in  the  wars  with  the  Wa- 
aabys. — BurckhardCs  Notes^  v.  2. 


278  MAHOMET  AND  HIS  SUCCESSORS. 


cence  partook  of  ostentation.  At  the  great  fair  of  Okaz,  be* 
twecn  Tayef  and  Naklali,  where  merchants,  pilgrims,  and 
poets,  were  accustomed  to  assemble  from  all  parts  of  Ara- 
bia ;  a  herald  would  proclaim  :  "  Whoso  wants  a  beast 
of  burden,  let  him  come  to  Amir  ;  is  any  one  hungry, 
let  him  come  to  Amir,  and  he  will  be  fed  ;  is  he  per- 
secuted, let  him  fly  to  Amir,  and  he  will  be  protected." 

Amir  had  dazzled  every  one  by  his  generosity,  and  his 
ambition  had  kept  pace  with  his  popularity.  The  rising 
power  of  Mahomet  inspired  him  with  jealousy.  When  ad- 
vised to  make  terms  with  him ;  "  I  have  sworn,"  replied  he 
haughtily,  "  never  to  rest  until  I  had  won  all  Arabia;  and 
shall  I  do  homage  to  this  Koreishite  ?  " 

The  recent  conquests  of  the  Moslems,  however,  brought 
him  to  listen  to  the  counsels  of  his  friends.  He  repaired  to 
Medina,  and  coming  into  the  presence  of  Mahomet,  de- 
manded frankly,  "  Wilt  thou  be  my  friend  ?  " 

"  Never,  by  Allah  !  "  was  the  reply,  "  unless  thou  dost 
embrace  the  faith  of  Islam  ?  " 

"  And  if  I  do;  wilt  thou  content  thyself  with  the  sway 
over  the  Arabs  of  the  cities,  and  leave  to  me  the  Bedouins  cf 
the  deserts  ?  " 

Mahomet  replied  in  the  negative. 

"  What  then  will  I  gain  by  embracing  thy  faith  ?  " 

''  The  fellowship  of  all  true  believers." 

"  I  covet  no  such  fellowship!  "  replied  the  proud  Amir; 
and  with  a  warlike  menace  he  returned  to  his  tribe. 


FLIGHT  OF  ADI.  *  279 


A  Bedouin  chieftain  of  a  different  character  was  Adi,  a 
prince  of  the  tribe  of  Tai.  His  father  Hatim  had  been  fa- 
mous, not  merely  for  warlike  deeds,  but  for  boundless  gene- 
rosity, insomuch  that  the  Arabs  were  accustomed  to  say,  "  as 
generous  as  Hatim."  Adi  the  son  was  a  Christian  5  and 
however  he  might  have  inherited  his  father's  generosity,  was 
deficient  in  his  valor.  Alarmed  at  the  ravaging  expeditions 
of  the  Moslems,  he  ordered  a  young  Arab,  who  tended  his 
camels  in  the  desert,  to  have  several  of  the  strongest  and 
fleetest  at  hand,  and  to  give  instant  notice  of  the  approach  of 
an  enemy. 

It  happened  that  Ali,  who  was  scouring  that  part  of 
the  country  with  a  band  of  horsemen,  came  in  sight,  bear- 
ing with  him  two  banners,  one  white,  the  other  black. 
The  young  Bedouin  beheld  them  from  afar,  and  ran  to 
Adi,  exclaiming,  "  The  Moslems  are  at  hand.  I  see  their 
banners  at  a  distance  !  "  Adi  instantly  placed  his  wife 
and  children  on  the  camels,  and  fled  to  Syria.  His  sister, 
surnamed  Saffana,  or  the  Pearl,  fell  into  the  hands  of  the 
Moslems,  and  was  carried  with  other  captives  to  Medina. 
Seeing  Mahomet  pass  near  to  the  place  of  her  confinement, 
she  cried  to  him  : 

"  Have  pity  upon  me,  oh  ambassador  of  God  !  My  father 
is  dead,  and  he  who  should  have  protected  has  abandoned 
me.  Have  pity  upon  me,  oh  ambassador  of  God,  as  God  may 
have  pity  upon  thee  !  " 

"  Who  is  thy  protector  ?  "  asked  Mahomet. 


280  MAHOMET  AND  HIS  SUCCESSORS. 


"  Adi,  tlie  son  of  Hatim." 

"  He  is  a  fugitive  from  God  and  his  pro]3liet,"  replied 
Mahomet,  and  passed  on. 

On  the  following  day,  as  Mahomet  was  passing  by,  Ali, 
who  had  been  touched  by  the  woman's  beauty  and  her  grief, 
whispered  to  her  to  arise  and  entreat  the  prophet  once  more. 
She  accordingly  repeated  her  prayer.  *'  Oh  prophet  of  God  ! 
my  father  is  dead ;  my  brother,  who  should  have  been  my 
protector,  has  abandoned  me.  Have  mercy  upon  me,  as  God 
will  have  mercy  upon  thee." 

Mahomet  turned  to  her  benignantly.  "  Be  it  so,"  said 
he ;  and  he  not  only  set  her  free,  but  gave  her  raiment  and  a 
camel,  and  sent  her  by  the  first  caravan  bound  to  Syria. 

Arriving  in  presence  of  her  brother,  she  upbraided  him 
with  his  desertion.  He  acknowledged  his  fault,  and  was 
forgiven.  She  then  urged  him  to  make  his  j)eace  with 
Mahomet ;  "  he  is  truly  a  prophet,"  said  she,  ^'  and  will  soon 
have  universal  sway ;  hasten,  therefore,  in  time  to  win  his 
favor." 

The  politic  Adi  listened  to  her  counsel,  and  hastening  to 
Medina,  greeted  the  prophet,  who  was  in  the  mosque.  His 
own  account  of  the  interview  presents  a  striking  picture  of 
the  simple  manners  and  mode  of  life  of  Mahomet,  now  in  the 
full  exercise  of  sovereign  power,  and  the  career  of  rapid  con- 
quest. "  He  asked  me,"  says  Adi,  "  my  name,  and  when  I 
gave  it,  invited  me  to  accompany  him  to  his  home.  On  the 
way  a  weak  emaciated  woman  accosted  him.     He  stopped  and 


ADl'S  INTERVIEW   WITH  THE  PROPHET.  281 


talked  to  her  of  her  affairs.  Tliis,  tboiiglit  I  to  myself,  is  not 
very  kiugly.  When  we  arrived  at  his  house,  he  gave  me  a 
leathern  cushion  stuffed  with  palm-leaves  to  sit  upon,  while 
he  sat  upon  the  bare  ground.  This,  thought  I,  is  not  very 
princely ! 

"  He  then  asked  me  three  times  to  embrace  Islamism.  I 
replied,  I  have  a  faith  of  my  own.  '  I  know  thy  faith,'  said 
he,  '  better  than  thou  dost  thyself.  As  prince,  thou  takest 
one-fourth  of  the  booty  from  thy  people.  Is  this  Christian 
doctrine  ?  '  By  these  words  I  perceived  him  to  be  a  prophet, 
who  knew  more  than  other  men. 

"  '  Thou  dost  not  incline  to  Islamism,'  continued  he,  '  be- 
cause thou  seest  we  are  poor.  The  time  is  at  hand  when 
true  believers  will  have  more  wealth  than  they  will  know 
how  to  manage.  Perhaps  thou  art  deterred  by  seeing  the 
small  number  of  the  Moslems  in  comparison  with  the  hosts  of 
their  enemies.  By  Allah  !  in  a  little  while  a  Moslem  woman 
will  be  able  to  make  a  pilgrimage  on  her  camel,  alone  and 
fearless,  from  Kadesia  to  God's  temple  at  Mecca.  Thou 
thinkest,  probably,  that  the  might  is  in  the  hands  of  the  un- 
believers ;  know  that  the  time  is  not  far  off  when  we  will 
plant  our  standards  on  the  white  castles  of  Babylon.' "  * 

The  politic  Adi  believed  in  the  prophecy,  and  forthwith 
embraced  the  faith. 

*  Weil's  Mohammed,  p.  247. 


282  MAHOMET  ANT)  HIS  RTICCESSOES, 


CHAPTER  XXXIII. 

Preparations  for  an  expedition  against  Syria. — Intrigues  of  Abdallah  Ibn 
Obba. — Contributions  of  the  faithful. — March  of  the  army. — The  ac- 
cursed region  of  Hajar. — Encampment  at  Tabuc. — Subjugation  of  the 
neighboring  provinces. — Khaled  surprises  Okaider  and  his  castle. — 
Return  of  the  army  to  Medina. 

Mahomet  had  now,  either  by  conversion  or  conquest,  made 
himself  sovereign  of  almost  all  xVrabia.  The  scattered  tribes, 
heretofore  dangerous  to  each  other,  but  by  their  disunion 
powerless  against  the  rest  of  the  world,  he  had  united  into 
one  nation,  and  thus  fitted  for  external  conquest.  His  pro- 
phetic character  gave  him  absolute  control  of  the  formidable 
power  thus  conjured  up  in  the  desert,  and  he  was  now  pre- 
pared to  lead  it  forth  for  the  propagation  of  the  faith,  and 
the  extension  of  the  Moslem  power  in  foreign  lands. 

His  numerous  victories,  and  the  recent  affair  at  Muta, 
had  at  length,  it  is  said,  roused  the  attention  of  the  Emperor 
Heraclius,  who  was  assembling  an  army  on  the  confines  of 
Arabia  to  crush  this  new  enemy.  Mahomet  determined  to 
anticipate  his  hostilities,  and  to  carry  the  standard  of  the 
faith  into  the  very  heart  of  Syria. 


SYRIAN  CAMPAIGN.  283 

II4tlierto  he  had  undertaken  his  expeditions  with  secrecy ; 
imparting  his  phans  and  intentions  to  none  but  his  most  confi- 
dential officers,  and  beguiling  his  followers  into  enterprises  of 
danger.  The  present  campaign,  however,  so  different  from 
the  brief  predatory  excursions  of  the  Arabs,  would  require 
great  preparations ;  an  unusual  force  was  to  be  assembled, 
and  all  kinds  of  provision  made  for  distant  marches,  and  a 
long  absence.  He  proclaimed  openly,  therefore,  the  object 
and  nature  of  the  enterprise. 

There  was  not  the  usual  readiness  to  flock  to  his  standard. 
Many  remembered  the  disastrous  affair  at  Muta,  and  dreaded 
to  come  again  in  conflict  with  disciplined  Roman  troops. 
The  time  of  year  also  was  unpropitious  for  such  a  distant 
and  prolonged  expedition.  It  was  the  season  of  summer 
heat ;  the  earth  was  parched,  and  the  springs  and  brooks 
were  dried  up.  The  date-harvest  too  was  approaching,  when 
the  men  should  be  at  home  to  gather  the  fruit,  rather  than 
abroad  on  predatory  enterprises. 

All  these  things  were  artfully  urged  upon  the  people 
by  Abdallah  Ibn  Obba,  the  Khazradite,  who  continued  to  be 
the  covert  enemy  of  Mahomet,  and  seized  every  occasion  to 
counteract  his  plans.  "  A  fine  season  this,"  would  he  cry, 
"  to  undertake  such  a  distant  march  in  defiance  of  dearth  and 
drought,  and  the  fervid  heat  of  the  desert !  Mahomet  seems 
to  think  a  w^ar  with  Greeks  quite  a  matter  of  sport ;  trust 
me,  you  will  find  it  very  different  from   a   war   of  Arab 


284  MAHOMET  AND  HIS  SUCCESSORS. 


against  Arab.  By  Allah  !  metliinks  I  already  see  you  all  in 
chains." 

By  these  and  similar  scoffs  and  suggestions,  ho  wrought 
upon  the  fears  and  feelings  of  the  Khazradites,  his  partisans, 
and  rendered  the  enterprise  generally  unpopular.  Mahomet, 
as  usual,  had  resort  to  revelation.  "  Those  -who  would  re- 
main behind,  and  refuse  to  devote  themselves  to  the  service 
of  God,"  said  a  timely  chapter  of  the  Koran,  "  allege  the 
summer  heat  as  an  excuse.  Tell  them  the  fire  of  hell  is  hot- 
ter !  They  may  hug  themselves  in  the  enjoyment  of  present 
safety,  but  endless  tears  will  be  their  punishment  hereafter." 

Some  of  his  devoted  adherents  manifested  their  zeal  at 
this  lukewarm  moment.  Omar,  Al  Abbas,  and  Abda'lrahman, 
gave  large  sums  of  money;  several  female  devotees  brought 
their  ornaments  and  jewels.  Othman  delivered  one  thousand , 
some  say  ten  thousand,  dinars  to  Mahomet,  and  was  absolved 
from  his  sins,  past,  present,  or  to  come.  Abu  Beker  gave  four 
thousand  drachmas ;  Mahomet  hesitated  to  accept  the  offer, 
knowing  it  to  be  all  that  he  possessed.  "  What  will  remain," 
said  he,  "  for  thee  and  thy  family  ?  "  "  God  and  his  prophet," 
was  the  reply. 

These  devout  examples  had  a  powerful  effect ;  yet  it  was 
with  much  difficulty  that  an  army  of  ten  thousand  horse  and 
twenty  thousand  foot  was  assembled.  Mahomet  now  appoint- 
ed Ali  governor  of  Medina  during  his  absence,  and  guardian 
of  both  their  families.  He  accepted  the  trust  with  great  re- 
luctance, having  been  accustomed  always  to  accompany  the 


PERFIDY  OF  ABD ALLAH.  285 


prophet,  and  share  all  liis  perils.  All  arrangements  being 
completed,  Mahomet  marched  forth  from  Medina  on  this 
momentous  expedition.  A  part  of  his  army  was  composed 
of  Khazradites  and  their  confederates,  led  by  Abdallah  Ibn 
Obba.  This  man,  whom  Mahomet  had  well  denominated  the 
Chief  of  the  Hypocrites,  encamped  separately  with  his  adher- 
ents at  night,  at  some  distance  in  the  rear  of  the  main  army ; 
and  when  the  latter  marched  forward  in  the  morning,  lagged 
behind  and  led  his  troops  back  to  Medina.  Repairing  to 
Ali,  whose  dominion  in  the  city  was  irksome  to  him  and  his 
adherents,  he  endeavored  to  make  him  discontented  with  his 
position,  alleging  that  Mahomet  had  left  him  in  charge  of  Me- 
dina solely  to  rid  himself  of  an  incumbrance.  Stung  by  the 
suggestion,  Ali  hastened  after  Mahomet,  and  demanded  if 
what  Abdallah  and  his  followers  said  were  true. 

"  These  men,"  replied  Mahomet,  "  are  liars.  They  are 
the  party  of  Hypocrites  and  Doubters,  who  would  breed  sedi- 
tion in  Medina.  I  left  thee  behind  to  keep  watch  over  them, 
and  to  be  a  guardian  to  both  our  families.  I  would  have 
thee  to  be  to  me  what  Aaron  was  to  Moses ;  excepting  that 
thou  canst  not  be,  like  him,  a  prophet ;  I  being  the  last  of  the 
prophets."  With  this  explanation  Ali  returned  contented  to 
Medina. 

Many  have  inferred  from  the  foregoing,  that  Mahomet 
intended  Ali  for  his  Caliph  or  successor ;  that  being  the  sig- 
nification of  the  Arabic  word  used  to  denote  the  relation  of 
Aaron  to  Moses. 


286  MAHOIMET  AND  HIS  SUCCESSORS. 


The  troops  who  had  continued  on  with  Mahomet  soon  be* 
gan  to  experience  the  difficulties  of  braving  the  desert  in 
this  sultry  season.  Many  turned  back  on  the  second  day , 
and  others  on  the  third  and  fourth.  Whenever  word  was 
brought  to  the  prophet  of  their  desertion,  "  Let  them  go," 
would  be  the  reply ;  "  if  they  are  good  for  any  thing  God 
will  bring  them  back  to  us,  if  they  are  not,  we  are  relieved 
from  so  many  incumbrances." 

While  some  thus  lost  heart  upon  the  march,  others  who 
had  remained  at  Medina  repented  of  their  faint-heartedness. 
One,  named  Abu  Khaithama,  entering  his  garden  during  the 
sultry  heat  of  the  day,  beheld  a  repast  of  viands  and  fresh 
water  spread  for  him  by  his  two  wives  in  tjie  cool  shade  of  a 
tent.  Pausing  at  the  threshold,  "  At  this  moment,"  exclaim- 
ed he,  "  the  prophet  of  God  is  exposed  to  the  winds  and  heats 
of  the  desert,  and  shall  Khaithama  sit  here  in  the  shade  be- 
side his  beautiful  wives  ?  By  Allah  !  I  will  not  enter  tl^e 
tent !  "  He  immediately  armed  himself  with  sword  and 
lance,  and  mounting  his  camel,  hastened  off  to  join  the  stand- 
ard of  the  faith. 

In  the  meantime  the  army,  after  a  weary  march  of  seven 
days,  entered  the  mountainous  district  of  Hajar,  inhabited  in 
days  of  old  by  the  Thamudites,  one  of  the  lost  tribes  of  Ara- 
bia. It  was  the  accursed  region,  the  tradition  concerning 
which  has  already  been  related.  The  advance  of  the  army, 
knovv'ing  nothing  of  this  tradition,  and  being  heated  and 
atigued,  beheld,  with  delight,  a  brook  running  through  a 


THE  ACCURSED  REGION.  287 


verdant  valley,  and  cool  caves  cut  in  the  sides  of  the  neigh- 
boring hills,  once  the  abodes  of  the  heaven-smitten  Thamu- 
dites.  Halting  along  the  brook,  some  prepared  to  bathe, 
others  began  to  cook  and  make  bread,  -while  all  promised 
themselves  cool  quarters  for  the  night  in  the  caves. 

Mahomet,  in  marching,  had  kept,  as  was  his  wont,  in  the 
rear  of  the  army  to  assist  the  weak;  occasionally  taking  up 
a  wayworn  laggard  behind  him.  Arriving  at  the  place 
where  the  troops  had  halted,  he  recollected  it  of  old,  and  the 
traditions  concerning  it,  which  had  been  told  to  him  when 
he  passed  here  in  the  days  of  his  boyhood.  Fearful  of 
incurring  the  ban  which  hung  over  the  neighborhood,  he 
ordered  his  troops  to  throw  away  the  meat  cooked  with 
the  water  of  the  brook,  to  give  the  bread  kneaded  with 
it  to  the  camels,  and  to  hurry  away  from  the  heaven-ac- 
cursed place.  Then  wrapping  his  face  in  the  folds  of  his 
mantle,  and  setting  spurs  to  his  mule,  he  hastened  through 
that  sinful  region ;  the  army  following  him  as  if  flying  from 
an  enemy. 

The  succeeding  night  was  one  of  great  suffering ;  the  army 
had  to  encamp  without  water  ;  the  weather  was  intensely 
hot,  with  a  parching  wind  from  the  desert ;  and  intolerable 
thirst  prevailed  throughout  the  camp,  as  though  the  Tha- 
mudite  ban  still  hung  over  it.  The  next  day,  however,  an 
abundant  rain  refreshed  and  invigorated  both  man  and  beast. 
The  march  was  resumed  with  new  ardor,  and  the  army  ar- 
rived, without  further  hardship,  at  Tabuo,  a  small  town  on 


288  MAHOMET  AKD  HIS  SUCCESSORS. 


tlie  confines  of  the  Roman  empire,  about  half  way  between 
Medina  and  Damascus,  and  about  ten  days'  journey  from 
either  city. 

Here  Maliomet  pitclied  his  camp  in  the  neighborhood  of 
a  fountain,  and  in  the  midst  of  groves  and  pasturage.  Ara- 
bian traditions  affirm  that  the  fountain  was  nearly  dry ;  in- 
somuch that,  when  a  small  vase  was  filled  for  the  prophet, 
not  a  drop  was  left :  having  assuaged  his  thirst,  however, 
and  made  his  ablutions,  Mahomet  threw  what  remained  in 
the  vase  back  into  the  fountain ;  whereupon  a  stream  gushed 
forth  sufficient  for  the  troops  and  all  the  cattle. 

From  this  encampment  Mahomet  sent  out  his  captains 
to  proclaim  and  enforce  the  faith,  or  to  exact  tribute.  Some 
of  the  neighboring  princes  sent  embassies,  either  acknow- 
ledging the  divinity  of  his  mission,  or  submitting  to  his 
temporal  sway.  One  of  these  was  Johanna  Ibn  Ruba, 
prince  of  Eyla,  a  Christian  city,  near  the  Red  Sea.  This 
was  the  same  city  about  which  the  tradition  is  told,  that  in 
days  of  old,  when  its  inhabitants  were  Jews,  the  old  men 
were  turned  into  swine,  and  the  young  men  into  monkeys, 
for  fishing  on  the  Sabbath,  a  judgment  solemnly  recorded 
in  the  Koran. 

The  prince  of  Eyla  made  a  covenant  of  peace  with  Ma- 
homet, agreeing  to  pay  an  annual  tribute  of  three  thousand 
dinars  or  crowns  of  gold.  The  form '  of  the  covenant  be- 
came a  precedent  in  t?reating  with  other  powers. 

Among  the  Arab  princes  who  professed  the  Christian 


CAPTURE  OF  OKAIDER.  289 

faith,  and  refused  to  pay  homage  to  Mahomet,  was  Oka'i- 
der  Ibn  Malec,  of  the  tribe  of  Kenda.  He  resided  in  a 
castle  at  the  foot  of  a  mountain,  in  the  midst  of  his  domain. 
Khaled  was  sent  with  a  troop  of  horse  to  bring  him  to  terms. 
Seeing  the  castle  was  too  strong  to  be  carried  by  assault,  he 
had  recourse  to  stratagem.  One  moonlight  night,  as  Okai- 
der  and  his  wife  were  enjoying  the  fresh  air  on  the  terraced 
roof  of  the  castle,  they  beheld  an  animal  grazing,  which  they 
supposed  to  be  a  wild  ass  from  the  neighboring  mountains. 
Okaider,  who  was  a  keen  huntsman,  ordered  horse  and 
lance,  and  sallied  forth  to  the  chase,  accompanied  by  his 
brother  Hassan  and  several  of  his  people.  The  wild  ass 
proved  to  be  a  decoy.  They  had  not  ridden  far  before  Kha- 
led and  his  men  rushed  from  ambush  and  attacked  them. 
They  were  too  lightly  armed  to  make  much  resistance.  Has- 
san was  killed  on  the  spot,  and  Okaider  taken  prisoner ;  the 
rest  fled  back  to  the  castle ;  which,  however,  was  soon  sur- 
rendered. The  prince  was  ultimately  set  at  liberty  on  pay- 
ing a  heavy  ransom  and  becoming  a  tributary. 

As  a  trophy  of  the  victory,  Khaled  sent  to  Mahomet  the 
vest  stripped  from  the  body  of  Hassan.  It  was  of  silk,  richly 
embroidered  with  gold.  The  Moslems  gathered  round,  and 
examined  it  with  admiration.  "  Do  you  admire  this  vest  ?  " 
said  the  prophet.  "  I  swear  by  him  in  whose  hands  is  the 
soul  of  Mahomet,  the  vest  which  Saad,  the  son  of  Maadi, 
wears  at  this  moment  in  paradise,  is  far  more  precious." 
This  Saad  was  the  judge  who  passed  sentence  of  death  on 

VOL.  I.  13 


290  MAHOMET  AND  HIS  SUCCESSORS. 


seven  hundred  Jewish  captives  at  Medina,  at  the  conclusion 
of  a  former  campaign. 

His  troops  being  now  refreshed  by  the  sojourn  at  Tabuc, 
and  the  neighboring  country  being  brought  into  subjection, 
Mahomet  was  bent  upon  prosecuting  the  object  of  his  cam- 
paign, and  pushing  forward  into  the  heart  of  Syria.  His 
ardor,  however,  was  not  shared  by  his  followers.  Intelli- 
gence of  immense  bodies  of  hostile  troops,  assembled  on 
the  Syrian  borders,  had  damped  the  spirits  of  the  army. 
Mahomet  remarked  the  general  discouragement,  yet  was 
loth  to  abandon  the  campaign  when  but  half  completed. 
Calling  a  council  of  war,  he  propounded  the  question 
whether  or  not  to  continue  forward.  To  this  Omar  replied 
dryly,  "If  thou  hast  the  command  of  God  to  proceed  fur- 
ther, do  so."  "  If  I  had  the  command  of  God  to  proceed 
further,"  observed  Mahomet,  "  I  should  not  have  asked  thy 
counsel." 

Omar  felt  the  rebuke.  He  then,  in  a  respectful  tone,  re- 
presented the  impolicy  of  advancing  in  the  face  of  the  over- 
whelming force  said  to  be  collected  on  the  Syrian  frontier ; 
he  represented,  also,  how  much  Mahomet  had  already  effected 
in  this  campaign.  He  had  checked  the  threatened  invasion 
of  the  imperial  arms,  and  had  received  the  homage  and  sub- 
mission of  various  tribes  and  people,  from  the  head  of  the 
Red  Sea  to  the  Euphrates :  he  advised  him,  therefore,  to  be 
content  for  the  present  year  with  what  he  had  acliievcd,  and 


BETURN  TO  MEDINA.  291 


to  defer  the  completion  of  the  enterprise  to  a  future   cam- 
paign. 

His  counsel  was  adopted :  for,  whenever  Mahomet  was 
not  under  strong  excitement,  or  fancied  inspiration,  he  was 
rather  prone  to  yield  up  his  opinion  in  military  matters  to 
that  of  his  generals.  After  a  sojourn  of  about  twenty  days, 
therefore,  at  Tabuc,  he  broke  up  his  camp,  and  conducted  his 
army  back  to  Medina^ 


292  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  XXXiV. 

Triumplial  entry  into  Medina. — Punishment  of  those  who  had  refused  to 
join  the  campaign, — Effects  of  excommunication. — Death  of  Abdallah 
Ibn  Obba. — Dissensions  in  the  prophet's  harem. 

The  entries  of  Matomet  into  Medina  on  returning  from  his 
warlike  triumplis,  partook  of  the  simplicity  and  absence  of 
parade,  which  characterized  all  his  actions.  On  approach- 
ing the  city,  when  his  household  came  forth  with  the  multi- 
tude to  meet  him,  he  would  stop  to  greet  them,  and  take  up 
the  children  of  the  house  behind  him  on  his  horse.  It  was 
in  this  simple  way  he  entered  Medina,  on  returning  from  the 
campaign  against  Tabuc. 

The  arrival  of  an  army  laden  with  spoil,  gathered  in  the 
most  distant  expedition  ever  undertaken  by  the  soldiers  of 
Islam,  was  an  event  of  too  great  moment,  not  to  be  hailed  with 
triumphant  exultation  by  the  community.  Those  alone  were 
cast  down  in  spirit,  who  had  refused  to  march  forth  with  the 
army,  or  had  deserted  it  when  on  the  march.  All  these  were 
at  first  placed  under  an  interdict ;  Mahomet  forbidding  hi? 


EFFECTS  OF  EXCOMMUNICATION. 


faitliful  followers  to  hold  any  intercourse  with  them.  Molli- 
fied, however,  by  their  contrition  or  excuses,  he  gradually 
forgave  the  greater  part  of  them.  Seven  of  those  who  con- 
tinued under  interdict,  finding  themselves  cut  off  from  com- 
munion with  their  acquaintance,  and  marked  with  opprobri- 
um a'mid  an  exulting  community,  became  desperate,  and 
chained  themselves  to  the  walls  of  the  mosque ;  swearing  to 
remain  there  until  pardoned.  Mahomet,  on  the  other  hand, 
swore  he  would  leave  them  there  unless  otherwise  command- 
ed by  God.  Fortunately  he  received  the  command  in  a  re- 
vealed verse  of  the  Koran  ;  but,  in  freeing  them!  from  their 
self-imposed  fetters,  he  exacted  one-third  of  their  possessions, 
to  be  expended  in  the  service  of  the  faith. 

Among  those  still  under  interdict  were  Kaab  Ibn  Malec, 
Murara  Ibn  Habia,  and  Hilal  Ibn  Omeya.  These  had  onco 
been  among  the  most  zealous  of  professing  Moslems ;  their 
defection  was,  therefore,  ten  times  more  heinous  in  the  eyes 
of  the  prophet,  than  that  of  their  neighbors,  whose  faith  had 
been  lukewarm  and  dubious.  Toward  them,  therefore,  he 
continued  implacable.  Forty  days  they  remained  interdict- 
ed, and  the  interdict  extended  to  communication  with  their 
wives. 

The  account  given  by  Kaab  Ibn  Malec  of  his  situation, 
while  thus  excommunicated,  presents  a  vivid  picture  of  the 
power  of  Mahomet  over  the  minds  of  his  adherents.  Kaab 
declared  that  every  body  shunned  him,  or  regarded  him  with 
an  altered  mien.     His  two  companions  in  disgrace  did  not 


29^  MAHOMET  HND  HIS  SUCCESSORS. 


leave  tlieir  homes ;  lie,  however,  weut  about  from  place  to 
place,  but  no  one  spake  to  him.  He  sought  the  mosque,  sat 
down  near  the  prophet,  and  saluted  him,  but  his  salutation 
was  not  returned.  On  the  forty-first  day  came  a  command, 
that  he  should  separate  from  his  wife.  He  now  left  the  city, 
and  j)itched  a  tent  on  the  hill  of  Sala,  determined  there  to 
undergo  in  its  severest  rigor  the  punishment  meted  out  to 
him.  His  heart,  however,  was  dying  away  ;  the  wide  world, 
he  said,  appeared  to  grow  narrow  to  him.  On  the  fifty-first 
day  came  a  messenger  holding  out  the  hope  of  pardon.  He 
hastened  to  Medina,  and  sought  the  prophet  at  the  mosque, 
who  received  him  with  a  radiant  countenance,  and  said  that 
God  had  forgiven  him.  The  soul  of  Kaab  was  lifted  up 
from  the  depths  of  despondency,  and  in  the  transports  of  his 
gratitude,  he  gave  a  portion  of  his  wealth  in  atonement  of 
his  error. 

Not  long  after  the  return  of  the  army  to  Medina,  Abdal- 
lah  Ibn  Obba,  the  Khazradite,  "  the  chief  of  the  Hypocrites," 
fell  ill.  so  that  his  life  was  despaired  of  Although  Mahomet 
was  well  aware  of  the  perfidy  of  this  man,  and  the  secret  arts 
he  had  constantly  practised  against  him,  he  visited  him  re- 
peatedly during  his  illness  ;  was  with  him  at  his  dying  hour, 
and  followed  his  body  to  the  grave.  There,  at  the  urgent 
entreaty  of  the  son  of  the  deceased,  he  put  up  prayers  that 
his  sins  might  be  forgiven. 

Omar  privately  remonstrated  with  Mahomet  for  praying 
for  a  hypocrite ;  reminding  him  how  often  he  had  been  slan- 


DISSENSIONS  IN  THE  HAREM.  295 


dered  by  Abdallah ;  but  he  was  shrewdly  answered  by  a  text 
of  the  Koran  :  "  Thou  mayst  pray  for  the  '  Hypocrites  '  or 
not,  as  thou  wilt ;  but  though  thou  shouldst  pray  seventy 
times,  yet  will  they  not  be  forgiven." 

The  prayers  at  Abdallah's  grave,  therefore,  were  put  up 
out  of  policy,  to  win  favor  with  the  Khazradites,  and  the 
powerful  friends  of  the  deceased ;  and  in  this  respect  the 
prayers  were  successful,  for  most  of  the  adherents  of  the 
deceased  became  devoted  to  the  prophet,  whose  sway  was 
thenceforth  undisputed  in  Medina.  Subsequently  he  an- 
nounced another  revelation,  which  forbade  him  to  pr^y  by 
the  death-bed  or  stand  by  the  grave  of  any  one  who  died  in 
unbelief. 

But  though  Mahomet  exercised  such  dominion  over  his 
disciples,  and  the  community  at  large,  he  had  great  difficulty 
in  governing  his  wives,  and  maintaining  tranquillity  in  his 
harem.  He  appears  to  have  acted  with  tolerable  equity  in 
his  connubial  concerns,  assigmng  to  each  of  his  wives  a  sep- 
arate habitation,  of  which  she  was  sole  mistress,  and  passing 
the  twenty-four  hours  with  them  by  turns.  It  so  happened, 
that;  on  one  occasion,  when  he  was  sojourning  with  Hafsa, 
the  latter  left  her  dwelling  to  visit  her  father.  Returning 
unexpectedly,  she  surprised  the  prophet  with  his  favorite  and 
fortunate  slave  Mariyah,  the  mother  of  his  son  Ibrahim. 
The  jealousy  of  Hafsa  was  vociferous.  Mahomet  endeavored 
to  pacify  her,  dreading  lest  her  outcries  should  rouse  his 
whole  harem  to  rebellion ;  but  she  was  only  to  be  appeased 


29G  MAHOMET  AND  HIS  SUCCESSORS. 


by  au  oath  on  his  part  never  more  to  cohabit  with  Mari 
yah.  On  these  terms  she  forgave  the  past  and  promised 
secrecy. 

She  broke  her  promise,  however^  and  revealed  to  Ayesha 
the  infidelity  of  the  prophet ;  and  in  a  little  while  it  was 
known  throughout  the  harem.  His  wives  now  united  in  a 
storm  of  reproaches;  until,  his  patience  being  exhausted,  he 
repudiated  Hafsa,  and  renounced  all  intercourse  with  the 
rest.  For  a  month  he  lay  alone  on  a  mat  in  a  separate 
apartment ;  but  Allah,  at  length,  in  consideration  of  his 
lonly^state,  sent  down  the  first  and  sixth  chapters  of  the 
Koran,  absolving  him  from  the  oath  respecting  Mari- 
yah,  who  forthwith  became  the  companion  of  his  solitary 
chamber. 

The  refractory  wives  were  now  brought  to  a  sense  of 
their  error,  and  apprised  by  the  same  revelation,  that  the  re- 
strictions imposed  on  ordinary  men  did  not  apply  to  the 
prophet.  In  the  end  he  took  back  Hafsa,  who  was  penitent ; 
and  he  was  reconciled  to  Ayesha,  whom  he  tenderly  loved, 
and  all  the  rest  were  in  due  time  received  into  favor ;  but 
he  continued  to  cherish  Mariyah,  for  she  was  fair  to  look 
upon,  and  was  the  mother  of  his  only  son. 


THE  YEARLY   PILGRIMAGE.  297 


CHAPTER  XXXV. 

Abu  Beker  conducts  the  yearly  pilgrimage  to  Mecca. — Mission  of  Ali  to 
announce  a  revelation. 

The  sacred  month  of  yearly  pilgrimage  was  now  at  hand,  but 
Mahomet  was  too  much  occupied  with  public  and  domestic 
concerns  to  absent  himself  from  Medina ;  he  deputed  Abu 
Beker,  therefore,  to  act  in  his  place  as  emir  or  commander 
of  the  pilgrims,  who  were  to  resort  from  Medina  to  the  holy 
city.  Abu  Beker  accordingly  departed  at  the  head  of  three 
hundred  pilgrims,  with  twenty  camels  for  sacrifice. 

Not  long  afterwards  Mahomet  summoned  his  son-in-law 
and  devoted  disciple  Ali,  and,  mounting  him  on  Al  Adha, 
or  the  slit-eared,  the  swiftest  of  his  camels,  urged  him  to 
hasten  with  all  speed  to  Mecca,  there  to  promulgate  before 
the  multitude  of  pilgrims  assembled  from  all  parts,  an 
important  sura,  or  chapter  of  the  Koran,  just  received  from 
heaven. 

Ali  executed  his  mission  with  his  accustomed  zeal  and 
fidelity.  He  reached  the  sacred  city  in  the  height  of  the  great 
religious  festival.  On  the  day  of  sacrifice,  when  the  ceremo- 
VOL.  I.  13* 


298  MAHOMET  AND  HIS  SUCCESSORS. 


nies  of  pilgrimage  were  completed  by  the  slaying  of  the 
victims  in  the  valley  of  Mina,  and  when  Abu  Beker  had 
preached  and  instructed  the  people  in  the  doctrines  and  rites 
of  Islamism,  Ali  rose  before  an  immense  multitude  assem- 
bled at  the  hill  Al  Akaba,  and  announced  himself  a  mes- 
senger from  the  prophet,  bearing  an  important  revelation. 
He  then  read  the  sura,  or  chapter  of  the  Koran,  of  which  he 
was  the  bearer ;  in  which  the  religion  of  the  sword  was  de- 
clared in  all  its  rigor.  It  absolved  Mahomet  from  all  truce 
or  league  with  idolatrous  and  other  unbelievers,  should  they 
in  any  wise  have  been  false  to  their  stipulations,  or  given 
aid  to  his  enemies.  It  allowed  unbelievers  four  months  of 
toleration  from  the  time  of  this  announcement,  during  which 
months  they  might  "  go  to  and  fro  about  the  earth  securely," 
but  at  the  expiration  of  that  time  all  indulgence  would 
cease ;  war  would  then  be  made  in  every  way,  at  every  time 
and  in  every  place,  by  open  force  or  by  stratagem,  against 
those  who  persisted  in  unbelief:  no  alternative  would  be 
left  them  but  to  embrace  the  faith,  or  pay  tribute.  The 
holy  months  and  the  holy  places  would  no  longer  afford  them 
protection.  "  When  the  months  wherein  ye  are  not  allowed 
to  attack  them  shall  be  passed,"  said  the  revelation,  "  kill 
the  idolatrous  wherever  ye  shall  find  them,  or  take  them 
prisoners;  besiege  them,  or  lay  in  wait  for  them."  The  ties 
of  blood  and  friendship  were  to  be  alike  disregarded ;  the 
faithful  were  to  hold  no  communion  with  their  nearest  rela- 
tives and  dearest  friends,  should  they  persist  in  idolatry. 


IMPORTANT  REVELATION.  299 


After  the  expiration  of  the  current  year,  no  unbeliever  was 
to  be  permitted  to  tread  the  sacred  bounds  of  Mecca,  nor  to 
enter  the  temple  of  Allah,  a  prohibition  which  continues  to 
the  present  day. 

This  stringent  chapter  of  the  Koran  is  thought  to  have 
been  provoked,  in  a  great  measure,  by  the  conduct  of  some 
of  the  Jewish  and  idolatrous  Arabs,  with  whom  Mahomet 
had  made  covenants,  but  who  had  repeatedly  played  him 
false,  and  even  made  treacherous  attempts  upon  his  life.  It 
evinces,  however,  the  increased  confidence  he  felt  in  conse- 
quence of  the  death  of  his  insidious  and  powerful  foe,  Ab- 
dallah  Ibn  Obba,  and  the  rapid  conversion  or  subjugation  of 
the  Arab  tribes.  It  was,  in  fact,  a  decisive  blow  for  the  ex- 
clusive domination  of  his  faith. 

When  Abu  Beker  and  All  returned  to  Mecca,  the  former 
expressed  surprise  and  dissatisfaction  that  he  had  not  been 
made  the  promulgator  of  so  important  a  revelation,  as  it 
seemed  to  be  connected  with  his  recent  mission,  but  he 
was  pacified  by  the  assurance  that  all  new  revelations  must 
be  announced  by  the  prophet  himself,  or  by  some  one  of  his 
immediate  family. 


300  MAHOMET  AND  HIS  SUCCESSORS. 


CHAPTER  XXXVI. 

Mahomet  seuds  his  captains  on  distant  enterprises. — Appoints  lieutenants 
to  govern  in  Arabia  Felix. — Sends  AH  to  suppress  an  insurrection  in 
.  that  province. — Death  of  the  prophet's  only  son  Ibrahim. — His  con- 
duct at  the  death-bed  and  the  grave. — His  growing  infirmities. — His 
valedictory  pilgrimage  to  Mecca,  and  his  conduct  and  preaching  while 
there. 

The  promulgation  of  the  last-mentioned  chapter  of  the 
Koran,  with  the  accompanying  denunciation  of  exterminat- 
ing war  against  all  who  should  refuse  to  believe  or  submit, 
produced  hosts  of  converts  and  tributaries ;  so  that,  towards 
the  close  of  the  month,  and  in  the  beginning  of  the  tenth 
year  of  the  Hegira,  the  gates  of  Medina  were  thronged  with 
envoys  from  distant  iribes  and  princes.  Among  those  who 
bowed  to  the  temporal  power  of  the  prophet  was  Farwa, 
lieutenant  of  Heraclius,  in  Syria,  and  governor  of  Amon, 
the  ancient  capital  of  the  Ammonites.  His  act  of  submis- 
sion, however,  was  disavowed  by  the  emperor,  and  punished 
with  imprisonment. 

Mahomet  felt  and  acted  more  and  more  as  a  sovereign, 
but  his  grandest  schemes  as  a  conqueror  were  always  sancti- 


MISSION  OF  ALI  TO  TEMEN.  301 


fied  by  liis  zeal  as  an  a^^ostle.  His  captains  were  sent  on 
more  distant  expeditions  than  formerly,  but  it  was  always 
with  a  view  to  destroy  idols,  and  bring  idolatrous  tribes  to 
subjection ;  so  that  his  temporal  power  but  kept  pace  w^ith 
the  propagation  of  his  faith.  He  appointed  two  lieutenants 
to  govern  in  his  name  in  Arabia  Felix ;  but  a  portion  of  that 
rich  and  important  country  having  shown  itself  refractory, 
Ali  was  ordered  to  repair  thither  at  the  head  of  three  hun- 
dred horsemen,  and  bring  the  inhabitants  to  reason. 

The  youthful  disciple  expressed  a  becoming  diffidence  to 
undertake  a  mission  where  he  would  have  to  treat  with  men 
far  older  and  wiser  than  himself;  but  Mahomet  laid  one 
hand  upon  his  lips,  and  the  other  upon  his  breast,  and  raising 
his  eyes  to  heaven  exclaimed,  "  Oh,  Allah  !  loosen  his  tongue 
and  guide  his  heart  !  "  He  gave  him  one  rule  for  his  con- 
duct as  a  judge.  "When  two  parties  come  before  thee, 
never  pronounce  in  favor  of  one  until  thou  hast  heard  the 
other."  Then  giving  into  his  ^lands  the  standard  of  the 
faith,  and  placing  the  turban  on  his  head,  he  bade  him 
farewell. 

"When  the  military  missionary  arrived  in  the  heretical 
region  of  Yemen,  his  men,  indulging  their  ancient  Arab 
propensities,  began  to  sack,  to  plunder,  and  destroy.  Ali 
checked  their  excesses,  and  arresting  the  fugitive  inhabitants, 
began  to  expound  to  them  the  doctrines  of  Islam.  His 
tongue,  though  so  recently  consecrated  by  the  prophet,  failed 
to  carry  conviction,  for  he  was  answered  by  darts  and  ar- 


302  MAHOMET  AND  HIS  SUCCESSORS. 


rows ;  whereupon  Lo  returned  to  the  old  argument  of  tne 
sword,  wliicli  lie  urged  witli  such  efficacy,  that,  after  twenty 
unbelievers  had  been  slain,  the  rest  avowed  themselves 
thoroughly  convinced.  This  zealous  achievement  was  fol- 
lowed by  others  of  a  similar  kind,  after  each  of  which  he 
dispatched  messengers  to  the  prophet  announcing  a  new 
triumph  of  the  faith. 

While  Mahomet  was  exulting  in  the  tidings  of  success 
from  every  quarter,  he  was  stricken  to  the  heart  by  one  of 
the  severest  domestic  bereavements.  Ibrahim,  his  son,  by 
his  favorite  concubine  Mariyah,  a  child  but  fifteen  months 
old,  his  only  male  issue,  on  whom  reposed  his  hope  of  trans- 
mitting his  name  to  posterity,  was  seized  with  a  mortal 
malady,  and  expired  before  his  eyes.  Mahomet  could  not 
control  a  father's  feelings  as  he  bent  in  agony  over  this 
blighted  blossom  of  his  hopes.  Yet  even  in  this  trying  hour 
he  showed  that  submission  to  the  will  of  God  which  formed 
the  foundation  of  his  faith.  "  My  heart  is  sad,"  murmured 
he,  "  and  mine  eyes  overflow  with  tears  at  parting  with  thee, 
oh  my  son  !  And  still  greater  would  be  my  grief,  did  I  not 
know  that  I  must  soon  follow  thee ;  for  we  are  of  God ; 
from  him  we  came,  and  to  him  we  must  return." 

Abd'lrahman  seeing  him  in  tears,  demanded  :  "  Hast 
thou  not  forbidden  us  to  weep  for  the  dead  ?  "  "  No,"  re- 
plied the  prophet.  I  have  forbidden  ye  to  utter  shrieks  and 
outcries,  to  beat  your  faces,  and  rend  your  garments;  these 


THE  PROPHET  AT  HIS  SON'S  GRAVE.       308 


are  suggestions  of  the  evil  one  ;  but  tears  slied  for  a  calamity 
are  as  balm  to  the  heart,  and  are  sent  in  mercy." 

He  followed  his  child  to  the  grave,  where  amidst  the 
agonies  of  separation,  he  gave  another  proof  that  the  ele- 
ments of  his  religion  were  ever  present  to  his  mind.  "  My 
son  !  my  son  !  "  exclaimed  he  as  the  body  was  committed  to 
the  tomb,  "  say  God  is  my  Lord !  the  prophet  of  God  was 
my  father,  and  Islamism  is  my  faith  !  "  This  was  to  prepare 
his  child  for  the  questioning  by  examining  angels,  as  to  re- 
ligious belief,  which,  according  to  Moslem  creed,  the  deceased 
would  undergo  while  in  the  grave.* 

An  eclipse  of  the  sun  which  happened  about  that  time, 
was  interpreted  by  some  of  his  zealous  followers  as  a  celestial 

*  One  of  the  funeral  rites  of  the  IMoslems  is  for  the  JMulaldven  or 
priest,  to  address  the  deceased  when  in  the  grave,  in  the  following  words  : 
"  Oh  servant  of  God !  0  son  of  a  handmaid  of  God  !  know  that,  at  this 
time,  there  will  come  down  to  thee  two  angels  commissioned  respecting 
thee  and  the  like  of  thee ;  when  they  say  to  thee,  '  Who  is  thy  Lord  ? ' 
answer  them,  '  God  is  my  Lord ; '  in  truth,  and  when  they  ask  thee  con- 
cerning thy  prophet,  or  the  man  who  hath  heen  sent  unto  you,  say  to 
them,  '  ]\Iahomet  is  the  apostle  of  God,'  with  veracity,  and  when  they 
ask  thee  concerning  thy  religion,  say  to  them,  '  Islamism  is  my  religion.' 
And  when  they  ask  thee  concerning  tliy  book  of  direction,  say  to  them, 
'  the  Koran  is  my  hook  of  direction,  and  the  Moslems  are  my  brothers  ; ' 
and  when  they  ask  thee  concerning  thy  Kebla,  say  to  them,  '  the  Caaba  is 
my  Kebla,  and  I  have  hved  and  died  in  the  assertion  that  there  is  no 
deity  but  God,  and  Mahomet  is  God's  apostle,'  and  they  wiU  say,  *  Sleep, 
O  servant  of  God,  in  the  protection  of  God  ! ' " — See  Lane's  Modern 
Egyptians,  vol.  ii.  p.  338. 


304  MAHOMET  AND  HIS  SUCCESSORS. 


sign  of  mourning  for  the  death  of  Ibrahim  ;  but  the  afflicted 
father  rejected  such  obsequious  flattery.  "  The  sun  and  the 
moon,"  said  he,  "  are  among  the  wonders  of  God,  through 
which  at  times  he  signifies  his  will  to  his  servants ;  but  their 
eclipse  has  nothing  to  do  either  with  the  birth  or  death  of 
any  mortal." 

The  death  of  Ibrahim  was  a  blow  which  bowed  him 
toward  the  grave.  His  constitution  was  already  impaired 
by  the  extraordinary  excitements  and  paroxysms  of  his 
mind,  and  the  physical  trials  to  which  he  had  been  exposed ; 
the  poison  too,  administered  to  him  at  Khaibar,  had  tainted 
the  springs  of  life,  subjected  him  to  excruciating  pains,  and 
brought  on  a  premature  old  age.  His  religious  zeal  took  the 
alarm  from  the  increase  of  bodily  infirmities,  and  he  resolved 
to  expend  his  remaining  strength  in  a  final  pilgrimage  to 
Mecca ;  intended  to  serve  as  a  model  for  all  future  observ- 
ances of  the  kind. 

The  announcement  of  his  pious  intention  brought  devo- 
tees from  all  parts  of  Arabia,  to  follow  the  pilgrim-prophet. 
The  streets  of  Medina  were  crowded  with  the  various  tribes 
from  the  towns  and  cities,  from  the  fastnesses  of  the  moun- 
tains, and  the  remote  parts  of  the  desert,  and  the  surround- 
ing valleys  were  studded  with  their  tents.  It  was  a  striking 
picture  of  the  triumph  of  a  faith,  these  recently  disunited, 
barbarous,  and  warring  tribes  brought  togetlier  as  brethren, 
and  inspired  by  one  sentiment  of  religious  zeal. 

Mahomet  was  accompanied  on  this  occasion  by  his  nine 


THE   VALEDICTORY  PILGRIMAGE.  305 


wives,  who  were  transported  on  litters.  He  departed  at  the 
head  of  an  immense  train,  some  say  of  fifty-five,  otheis  ninety, 
and  others  a  hundred  and  fourteen  thousand  pilgrims.  There 
was  a  large  number  of  camels  also,  decorated  with  garlands 
of  flowers  and  fluttering  streamers,  intended  to  be  ofiered  up 
in  sacrifice. 

The  first  night's  halt  was  a  few  miles  from  Medina,  at 
the  village  of  Dhu'l  Holaifa,  where,  on  a  former  occasion, 
he  and  his  followers  had  laid  aside  their  weapons,  and  as- 
sumed the  pilgrim  garb.  Early  on  the  following  morning, 
after  praying  in  the  mosque,  he  mounted  his  camel  Al  Aswa, 
and  entering  the  plain  of  Baida,  uttered  the  prayer  or  invo- 
cation called  in  Arabic  Talbijah,  in  which  he  was  joined  by 
all  his  followers.  The  following  is  the  import  of  this  solemn 
invocation  :  "  Here  am  I  in  thy  service,  oh  God  !  Here  am 
I  in  thy  service  !  Thou  hast  no  companion.  To  thee  alone 
belongeth  worship.  From  thee  cometh  all  good.  Thine 
alone  is  the  kingdom.  There  is  none  to  share  it  with 
thee." 

This  prayer,  according  to  Moslem  tradition,  was  uttered 
by  the  patriarch  Abraham,  when,  from  the  top  of  the  hill  of 
Kubeis,  near  Mecca,  he  preached  the  true  faith  to  the  whole 
human  race,  and  so  wonderful  was  the  power  of  his  voice, 
that  it  was  heard  by  every  living  being  throughout  the 
world  ;  insomuch,  that  the  very  child  in  the  womb  responded, 
Here  am  I  in  thy  service,  oh  God ! " 

In  this  way  the  pilgrim  host  pursued  its  course,  winding 


306  MAHOMET  AND  HIS  SUCCESSORS. 


in  a  leDgtbened  train  of  miles,  over  mountain  and  valley, 
and  making  the  deserts  vocal  at  times  with  united  prayers 
and  ejaculations.  There  were  no  longer  any  hostile  armies 
to  impede  or  molest  it,  for  by  this  time  the  Islam  faith 
reigned  serenely  over  all  Arabia.  Mahomet  approached  the 
sacred  city  over  the  same  heights  which  he  had  traversed  in 
capturing  it.  and  he  entered  through  the  gate  Beni  Scheiba, 
which  still  bears  the  name  of  The  Holy. 

A  few  days  after  his  arrival,  he  was  joined  by  Ali,  who 
had  hastened  back  from  Yemen ;  and  who  brought  with  him 
a  number  of  camels  to  be  slain  in  sacrifice. 

As  this  was  to  be  a  model  pilgrimage,  Mahomet  rigor 
ously  observed  all  the  rites  which  he  had  continued  in  com 
pliance  with  patriarchal  usage,  or  introduced  in  compliance 
with  revelation.  Being  too  weak  and  infirm  to  go  on  foot, 
he  mounted  his  camel,  and  thus  performed  the  circuits  round 
the  Caaba,  and  the  journeyings  to  and  fro,  between  the  hills 
of  Safa  and  Merwa. 

When  the  camels  were  to  be  ofi"ered  up  in  sacrifice,  he 
slew  sixty- three  with  his  own  hand,  one  for  each  year  of  his 
age,  and  Ali,  at  the  same  time,  slew  thirty-seven  on  his  own 
account 

Mahomet  then  shaved  his  head,  beginning  on  the  right 
side,  and  ending  on  the  left.  The  locks  thus  shorn  away 
were  equally  divided  among  his  disciples,  and  treasured  up 
as  sacred  relics.     Khaled  ever  afterwards  wore  one  in  his 


THE  VALEDICTORY  PILGRIMAGE.  307 


turban,  and  affirmed  that  it  gave  liini  supernatural  strength 
in  battle. 

Conscious  that  life  was  waning  away  within  him,  Ma- 
homet, during  this  last  sojourn  in  the  sacred  city  of  his  faith, 
sought  to  engrave  his  doctrines  deeply  in  the  minds  and 
hearts  of  his  followers.  For  this  purpose  he  preached  fre- 
quently in  the  Caaba  from  the  pulpit,  or  in  the  open  air 
from  the  back  of  his  camel.  "  Listen  to  my  words,"  would 
he  say,  "  for  I  know  not  whether,  after  this  year,  we  shall 
ever  meet  here  again.  Oh,  my  hearers,  I  am  but  a  man 
like  yourselves ;  the  angel  of  death  may  at  any  time  appear, 
and  I  must  obey  his  summons." 

He  would  then  proceed  to  inculcate  not  merely  religious 
doctrines  and  ceremonies,  but  rules  for  conduct  in  all  the 
concerns  of  life,  public  and  domestic ;  and  the  precepts  laid 
down  and  enforced  on  this  occasion,  have  had  a  vast  and  du- 
rable influence  on  the  morals,  manners,  and  habitudes  of  the 
whole  Moslem  world. 

It  was  doubtless  in  view  of  his  approaching  end,  and  in 
solicitude  for  the  welfare  of  his  relatives  and  friends  after 
his  death,  and  especially  of  his  favorite  Ali,  who,  he  per- 
ceived, had  given  dissatisfaction  in  the  conduct  of  his  recent 
campaign  in  Yemen,  that  he  took  occasion,  during  a  moment 
of  strong  excitement  and  enthusiasm  among  his  hearers,  to 
address  to  them  a  solemn  adjuration. 

"  Ye  believe,"  said  he,  ^'  that  there  is  but  one  God;  that 
Mahomet  is  his  prophet  and  apostle  ;  that  paradise  and  hell 


308  MAHOMET  AND  HIS  SUCCESSORS. 


are  truths ;  that  death  and  the  resurrection  are  certain ;  and 
that  there  is  an  appointed  time  when  all  who  rise  from  the 
grave  must  be  brought  to  judgment." 

They  all  answered,  "  We  believe  these  thing?."  He  then 
adjured  them  solemnly  by  these  dogmas  of  their  faith  ever 
to  hold  his  family,  and  especially  Ali,  in  love  and  reverence. 
"  Whoever  loves  me,"  said  he,  "  let  him  receive  Ali  as  his 
friend.  May  God  uphold  those  who  befriend  him,  and  may 
he  turn  from  his  enemies." 

It  was  at  the  conclusion  of  one  of  his  discourses  in  the 
open  air,  from  the  back  of  his  camel,  that  the  famous  verse 
of  the  Koran  is  said  to  have  come  down  from  heaven  in  the 
very  voice  of  the  Deity.  "  Evil  to  those,  this  day,  who 
have  denied  your  religion.  Fear  them  not ;  fear  me.  This 
day  I  have  perfected  your  religion,  and  accomplished  in  you 
my  grace.  It  is  my  good  pleasure  that  Islamism  be  your 
faith." 

On  hearing  these  words,  say  the  Arabian  historians,  the 
camel  Al  Karwa,  on  which  the  prophet  was  seated,  fell  on 
its  knees  in  adoration.  These  words,  add  they,  were  the 
seal  and  conclusion  of  the  law,  for  after  them  there  were  no 
further  revelations. 

Having  thus  fulfilled  all  the  rites  and  ceremonies  of 
pilgrimage,  and  made  a  full  exposition  of  his  faith,  Mahomet 
bade  a  last  farewell  to  his  native  city,  and,  putting  himself 
at  the  head  of  his  pilgrim  army,  set  out  on  his  return  to 
Medina. 


THE  VALEDICTORY  PILGRIMAGE.  309 


As  lie  came  in  sight  of  it,  he  lifted  up  his  voice  and  ex- 
claimed, "  God  is  great !  God  is  great !  There  is  but  one 
God  ;  he  has  no  companion.  He  is  the  kingdom.  To  him 
alone  belongeth  praise.  His  is  almighty.  He  hath  fulfilled 
his  promise.  He  has  stood  by  his  servant,  and  alone  dis- 
persed his  enemies.  Let  us  return  to  our  homes,  and  wor- 
ship and  praise  him  !  " 

Thus  ended  what  has  been  termed  the  valedictory  pil- 
grimage, being  the  last  made  by  the  prophet. 


SIO  MAHOJUET  AND  HIS  SUCCESSOnS. 


CHAPTER  XXXVII. 

Of  the  two  false  prophets  Al  Aswad,  and  Moseilma. 

The  liealtli  of  Mahomet  continued  to  decline  after  liis  return 
to  Medina ;  nevertheless  Hs  ardor  to  extend  his  religious 
empire  was  unabated,  and  he  prepared,  on  a  great  scale,  for 
the  invasion  of  Syria  and  Palestine.  While  he  was  meditat- 
ing foreign  conquest,  however,  two  rival  prophets  arose  to 
dispute  his  sway  in  Arabia.  One  was  named  Al  Aswad,  the 
other  Moseilma ;  they  received  from  the  faithful  the  well- 
merited  appellation  of  "  The  two  Liars." 

Al  Aswad,  a  quick-witted  man,  and  gifted  with  persua- 
sive eloquence,  was  originally  an  idolater,  then  a  convert  to 
Islamism,  from  which  he  apostatized  to  set  up  for  a  prophet, 
and  establish  a  religion  of  his  own.  His  fickleness  in  mat- 
ters of  faith  gained  him  the  appellation  of  Ailhala,  or  "  The 
Weathercock."  In  emulation  of  Mahomet  he  pretended  to 
receive  revelations  from  heaven  through  the  medium  of  two 
angels.  Being  versed  in  juggling  arts  and  natural  magic, 
he  astonished  and  confounded  the  multitude  with  spectral 
illusions,  which  he  passed  off  as  miracles,  insomuch  that 
certain  Moslem  writers  believe  he  was  really  assisted  by 


FALSE  PROPHETS.  311 


two  evil  genii  or  demons.  His  schemes,  for  a  time,  were 
crowned  with  great  success,  which  shows  how  unsettled  the 
Arabs  were  in  those  days  in  matters  of  religion,  and  how 
ready  to  adopt  any  new  faith. 

Budhan,  the  Persian  whom  Mahomet  had  continued  as 
viceroy  of  Arabia  Felix,  died  in  this  year ;  whereupon  Al 
Aswad,  now  at  the  head  of  a  powerful  sect,  slew  his  son  and 
successor,  espoused  his  widow  after  putting  her  father  to 
death,  and  seized  upon  the  reins  of  government.  The  peo- 
ple of  Najran  invited  him  to  their  city ;  the  gates  of  Sanaa, 
the  capital  of  Yemen,  were  likewise  thrown  open  to  him,  so 
that,  in  a  little  while,  all  Arabia  Felix  submitted  to  his  sway. 

The  news  of  this  usurpation  found  Mahomet  suffering  in 
the  first  stages  of  a  dangerous  malady,  and  engrossed  by 
preparations  for  the  Syrian  invasion.  Impatient  of  any  in- 
terruption to  his  plans,  and  reflecting  that  the  whole  danger 
and  dif&culty  in  question  depended  upon  the  life  of  an  indi- 
vidual, he  sent  orders  to  certain  of  his  adherents,  who  were 
about  Al  Aswad,  to  make  way  with  him  openly  or  by  strat- 
agem, either  way  being  justifiable  against  enemies  of  the 
faith,  according  to  the  recent  revelation  promulgated  by 
Ali.  Two  persons  undertook  the  task,  less,  however,  through 
motives  of  religion  than  revenge.  One,  named  Rais,  had 
received  a  mortal  offence  from  the  usurper ;  the  other,  named 
Firuz  the  Dailemite,  was  cousin  to  Al  Aswad's  newly  es- 
poused wife  and  nephew  of  her  murdered  father.  They  re- 
paired to  the  woman,  whose  marriage  with  the  usurper  had 


31S  MAnO]\IET  AND  HIS  SUCCESSORS. 


probably  been  compulsory,  and  urged  upon  her  the  duty, 
according  to  the  Arab  law  of  blood,  of  avenging  the  deaths 
of  her  father  and  her  former  husband.  With  much  diffi- 
culty they  prevailed  upon  her  to  facilitate  their  entrance  at 
the  dead  of  night  into  the  chamber  of  Al  Aswad,  who  was 
asleep,  Firuz  stabbed  him  in  the  throat  with  a  poniard. 
The  blow  was  not  effectual.  Al  A^ad  started  up,  and  his 
cries  alarmed  the  guard.  His  wife,  however,  went  forth 
and  quieted  them.  "  The  prophet,"  said  she,  "  is  under  the 
influence  of  divine  inspiration."  By  this  time  the  cries  had 
ceased,  for  the  assassins  had  stricken  off  the  head  of  their 
victim.  When  the  day  dawned  the  standard  of  Mahomet 
floated  once  more  on  the  walls  of  the  city,  and  a  herald  pro- 
claimed, by  sound  of  trumpet,  the  death  of  Al  Aswad,  oth- 
erwise called  the  Liar  and  Impostor.  His  career  of  power 
began,  and  was  terminated,  within  the  space  of  four  months. 
The  people,  easy  of  faith,  resumed  Islamism  with  as  much 
facility  as  they  had  abandoned  it. 

Moseilma,  the  other  impostor,  was  an  Arab  of  the  tribe  of 
Honeifa,  and  ruled  over  the  city  and  province  of  Yamama,  sit- 
uated between  the  Eed  Sea  and  the  Gulf  of  Persia.  In  the 
ninth  year  of  the  Hegira  he  had  come  to  Mecca  at  the  head 
of  an  embassy  from  his  tribe,  and  had  made  profession  of  faith 
between  the  hands  of  Mahomet ;  but,  on  returning  to  his  own 
country,  had  proclaimed  that  God  had  gifted  him  likewise  with 
prophecy,  and  appointed  him  to  aid  Mahomet  in  converting 
the  human  race.     To  this  effect  he  likewise  wrote  a  Koran, 


FALSE  PROPHETS.  313 


wliicli  lie  gave  forth  as  a  volume  of  inspired  truth.  His 
creed  was  noted  for  giving  the  soul  a  humiliating  resi- 
dence in  the  region  of  the  abdomen. 

Being  a  man  of  influence  and  address,  he  soon  made  hosts 
of  converts  among  his  credulous  countrymen.  Rendered 
confident  by  success,  he  addressed  an  epistle  to  Mahomet, 
beginning  as  follows  : 

"  From  Moseilma  the  prophet  of  Allah,  to  Mahomet  the 
prophet  of  Allah  !  Come,  now,  and  let  us  make  a  partition 
of  the  world,  and  let  half  be  thine  and  half  be  mine." 

This  letter  came  also  to  the  hands  of  Mahomet,  while 
bowed  down  by  infirmities  and  engrossed  by  military  prepa- 
rations. He  contented  himself  for  the  present  with  the  fol- 
lowing reply  : 

"  From  Mahomet  the  prophet  of  God,  to  Moseilma  the 
Liar  !  The  earth  is  the  Lord's,  and  he  giveth  it  as  an  in- 
heritance to  such  of  his  servants  as  find  favor  in  his  sight. 
Happy  shall  those  be  who  live  in  his  fear." 

In  the  urgency  of  other  afi"airs,  the  usurpation  of  Mo- 
seilma remained  unchecked.  His  punishment  was  reserved 
for  a  future  day. 


TOL,  I,  14 


314  MAHOMET  AND  HIS  SVCCESSOES. 


CHAPTER  XXXVIII. 

An  army  pre^Dared  to  march  against  Syria. — Command  given,  to  Osama.  — 
The  prophet's  farewell  address  to  the  troops. — His  last  illness. — His 
sermons  in  the  mosque. — His  death  and  the  attending  circumstances. 

It  was  early  in  the  eleventh  year  of  tlie  Hegira  that,  after 
unusual  preparations,  a  powerful  army  was  ready  to  march 
for  the  invasion  of  Syria.  It  would  almost  seem  a  proof  of 
the  failing  powers  of  Mahomet's  mind,  that  he  gave  the 
command  of  such  an  army,  on  such  an  expedition,  to  Osama, 
a  youth  hut  twenty  years  of  age,  instead  of  some  one  of  his 
veteran  and  well-tried  generals.  It  seems  to  have  been  a 
matter  of  favor,  dictated  by  tender  and  grateful  recollections. 
Osama  was  the  son  of  Zeid,  Mahomet's  devoted  freedman, 
who  had  given  the  prophet  such  a  signal  and  acceptable 
proof  of  devotion  in  relinquishing  to  him  his  beautiful  wife 
Zeinab.  Zeid  had  continued  to  the  last  the  same  zealous 
and  self-sacrificing  disciple,  and  had  fallen  bravely  fighting 
for  the  faith  in  the  battle  of  Muta. 

Mahomet  was  aware  of  the  hazard  of  the  choice  he  had 


LAST  ILLNESS  OF  THE  PROPHET.  315 


made,  and  feared  the  troops  miglit  be  insubordinate  under  so 
young  a  commander.  In  a  general  review,  therefore,  he  ex- 
horted them  to  obedience,  reminding  them  that  Osama's 
father,  Zeid,  had  commanded  an  expedition  of  this  very 
kind,  against  the  very  same  people,  and  had  fallen  by  their 
hands  ;  it  was  but  a  just  tribute  to  his  memory,  therefore,  to 
give  his  son  an  opportunity  of  avenging  his  death.  Then 
placing  his  banner  in  the  hands  of  the  youthful  general,  he 
called  upon  him  to  fight  valiantly  the  fight  of  the  faith 
against  all  who  should  deny  the  unity  of  Grod.  The  army 
marched  forth  that  very  day,  and  encamped  at  Djorf,  a  few 
miles  from  Medina ;  but  circumstances  occurred  to  prevent 
its  further  progress. 

That  very  night  Mahomet  had  a  severe  access  of  the 
malady  which  for  some  time  past  had  aifected  him,  and  which 
was  ascribed  by  some  to  the  lurking  efiects  of  the  poison 
given  to  him  at  Khaibar.  It  commenced  with  a  violent  pain 
in  the  head,  accompanied  by  vertigo,  and  the  delirium  which 
seems  to  have  mingled  with  all  his  paroxysms  of  illness. 
Starting  up  in  the  mid- watches  of  the  night  from  a  troubled 
dream,  he  called  upon  an  attendant  slave  to  accompany  him ; 
saying  he  was  summoned  by  the  dead  who  lay  interred  in 
the  public  burying-place  of  Medina  to  come  and  pray  for 
them.  Followed  by  tlie  slave,  he  passed  through  tlie  dark 
and  silent  city,  where  all  were  sunk  in  sleep,  to  the  great 
burying-ground,  outside  of  the  walls. 

Arrived  in  the  midst  of  the  tombs,  he  lift*id  up  his  voice 


316  MAHOIMET  AXD  HIS  SUCCESSOPwS. 


and  maclc  a  solemn  apos'roplic  to  their  tenants.  "  Rejoice, 
ye,  dwellers  in  the  grave  !  "  exclaimed  he.  "  More  peaceful 
is  tlic  morning  to  Avhich  ye  fchall  awaken,  than  that  which 
attends  the  living.  Happier  is  your  condition  than  theirs. 
God  has  delivered  you  from  the  storms  with  which  they  are 
threatened,  and  which  shall  follow  one  another  like  the 
watches  of  a  stormy  night,  each  darker  than  that  which  went 
before." 

After  praying  for  the  dead,  he  turned  and  addressed  his 
slave.     "  The   choice  is  given  me,"  said  he,  "  either  to  re- 
main in  this  world  to  the  end  of  time,  in  the  enjoyment  of 
all  its  delights,  or  to  return  sooner  to  the  presence  of  God 
and  I  have  chosen  the  latter." 

From  this  time  his  illness  rapidly  increased,  though  he 
endeavored  to  go  about  as  usual,  and  shifted  his  residence 
from  day  to  day,  with  his  different  wives,  as  he  had  been  ac- 
customed to  do.  He  was  in  the  dwelling  of  Maimona,  when 
the  violence  of  his  malady  became  so  great,  that  he  saw  it 
must  soon  prove  fatal.  His  heart  now  yearned  to  be  with 
his  favorite  wife  Ayesha,  and  pass  with  her  the  fleeting  resi- 
due of  life.  With  his  head  bound  up,  and  his  tottering 
frame  supported  by  Ali  and  Fadhl,  the  son  of  Al  Abbas,  he 
repaired  to  her  abode.  She,  likewise,  was  suffering  with  a 
violent  pain  in  the  head,  and  entreated  of  him  a  remedy. 

"  Wherefore  a  remedy?"  said  he.  "Better  that  thou 
shouldst  die  before  me.  I  could  then  close  thine  eyes ; 
wrap  thee  in  thy  funeral  garb ;  lay  thee  in  the  tomb,  an^ 
pray  for  thee," 


LAST  ILLNESS  OF  THE  PROPHET.  317 


"  Yes,"  replied  slie,  "  and  tlien  return  to  my  house  and 
dwell  with  one  of  thy  other  wives,  w4io  would  profit  by  my 
death." 

Mahomet  smiled  at  this  expression  of  jealous  fondness, 
and  resigned  himself  into  her  care.  His  only  remaining 
child,  Fatima,  the  wife  of  Ali,  came  presently  to  sec  him. 
Ayesha  used  to  say  that  she  never  saw  any  one  resemble  the 
prophet  more  in  sweetness  of  temper,  than  this  his  daughter. 
He  treated  her  always  with  respectful  tenderness.  When 
she  came  to  him,  he  used  to  rise  up,  go  towards  her,  take  her 
by  the  hand,  and  kiss  it,  and  would  seat  her  in  his  own  place. 
Their  meeting  on  this  occasion  is  thus  related  by  Ayesha, 
in  the  traditions  preserved  by  Abulfeda. 

"  '  Welcome,  my  child,'  said  the  prophet,  and  made  her 
sit  beside  him.  He  then  whispered  something  in  her  ear,  at 
which  she  wept.  Perceiving  her  affliction,  he  whispered 
something  more,  and  her  countenance  brightened  with  joy. 
'  What  is  the  meaning  of  this  ? '  said  I  to  Fatima.  '  The 
prophet  honors  thee  with  a  mark  of  confidence  never  be- 
stowed on  any  of  his  wives.'  '  I  cannot  disclose  the  secret 
of  the  prophet  of  God,'  replied  Fatima.  Nevertheless,  after 
his  death  she  declared  that  at  first  he  announced  to  her  his 
impending  death ;  but,  seeing  her  weep,  consoled  her  with 
the  assurance  that  she  would  shortly  follow  him,  and  become 
a  princess  in  heaven,  among  the  faithful  of  her  sex." 

In  the  second  day  of  his  illness  Mahomet  was  tormented 
by  a  burning  fever,  and  caused  vessels  of  water  to  be  emp- 


318  MAHOMET  AND  HIS  SUCCESSORS. 


tied  on  his  head  aud  over  his  body ;  exclaiming,  amidst  his 
paroxysms,  "  Now  I  feel  the  poison  of  Khaibar  rending  my 
entrails." 

When  somewhat  relieved,  he  was  aided  in  repairing  to 
the  mosque,  which  was  adjacent  to  his  residence.  Here, 
seated  in  his  chair,  or  pulpit,  he  prayed  devoutly ;  after 
which,  addressing  the  congregation,  which  was  numerous, 
"  If  any  of  you,"  said  he,  "  have  aught  upon  his  conscience, 
let  him  speak  out,  that  I  may  ask  God's  pardon  for  him." 

Upon  this  a  man,  who  had  passed  for  a  devout  Moslem, 
stood  forth  and  confessed  himself  a  hypocrite,  a  liar,  and  a 
weak  disciple.  "  Out  upon  thee  !  "  cried  Omar,  "  why  dost 
thou  make  known  what  Grod  had  suffered  to  remain  con- 
cealed ?  "  But  Mahomet  turned  rebukingly  to  Omar.  "  Ob 
son  of  Khattab,"  said  he,  "  better  is  it  to  blush  in  this  world, 
than  suffer  in  the  next."  Then  lifting  his  eyes  to  heaven, 
and  praying  for  the  self-accused,  "  Oh  God,"  exclaimed  he, 
"  give  him  rectitude  and  faith,  and  take  from  him  all  weak- 
ness in  fulfilling  such  of  thy  commands  as  his  conscience  dic- 
tates." 

Again  addressing  the  congregation,  "  Is  there  any  one 
among  you,"  said  he,  "  whom  I  have  stricken ;  here  is  my 
back,  let  him  strike  me  in  return.  Is  there  any  one  whose 
character  I  have  aspersed  ,  let  him  now  cast  reproach  upon 
me.  Is  there  any  one  from  whom  I  have  taken  aught  un- 
justly ;  let  him  now  come  forward  and  be  indemnified." 

Upon  this,  a  man  among  the  throng  reminded  Mahomet 


SERVICES  IN  THE  MOSQUE.  319 


of  a  debt  of  three  dinars  of  silver,  and  was  instantly  repaid 
with  interest.  "  Much  easier  is  it,"  said  the  prophet,  "  to 
bear  punishment  in  this  world  than  throughout  eternity." 

He  now  prayed  fervently  for  the  faithful,  who  had  fallen 
by  his  side  in  the  battle  of  Ohod,  and  for  those  who  had 
suffered  for  the  faith  in  other  battles  ,•  interceding  with  them 
in  virtue  of  the  pact  which  exists  between  the  living  and 
the  dead. 

After  this  he  addressed  the  Mohajerins  or  Exiles,  who 
had  accompanied  him  from  Mecca,  exhorting  them  to  hold  in 
honor  the  Ansarians,  or  allies  of  Medina.  "  The  number  of 
believers,"  said  he,  "  will  increase,  but  that  of  the  allies 
never  can.  They  were  my  family  with  whom  I  found  a 
home.  Do  good  to  those  who  do  good  to  them,  and  break 
friendship  with  those  who  are  hostile  to  them." 

He  then  gave  three  parting  commands  : 

First — Expel  all  idolaters  from  Arabia. 

Second. — Allow  all  proselytes  equal  privileges  with  your- 
selves. 

Third:- — Devote  yourselves  incessantly  to  prayer. 

His  sermon  and  exhortation  being  finished,  he  was  affec- 
tionately supported  back  to  the  mansion  of  Ayesha,  but  was 
so  exhausted  on  arriving  there  that  he  fainted. 

His  malady  increased  from  day  to  day,  apparently  with 
intervals  of  delirmm ,  for  he  spoke  of  receiving  visits  from 
the  angel  Gabriel,  who  came  from  God  to  inquire  after  the 
state  of  his  health ;  and  told  him  that  it  rested  with  himself 


320  MAHOMET  AN!)  HIS  SUCCESSORS. 


to  fix  his  dying  moment ;  the  angel  of  death  being  forbid- 
den by  Allah  to  enter  his  presence  without  his  permission. 

In  one  of  his  paroxysms  he  called  for  writing  imple- 
ments, that  he  might  leave  some  rules  of  conduct  for  his  fol- 
lowers. His  attendants"  were  troubled,  fearing  he  might  do 
something  to  impair  the  authority  of  the  Koran.  Hearing 
them  debate  among  themselves,  whether  to  comply  with  his 
request,  he  ordered  them  to  leave  the  room,  and  when  they 
returned  said  nothing  more  on  the  subject. 

On  Friday,  the  day  of  religious  assemblage,  he  prepared, 
notwithstanding  his  illness,  to  ofiiciate  in  the  mosque,  and 
had  water  again  poured  over  him  to  refresh  and  strengthen 
him,  but  on  making  an  efibrt  to  go  forth,  fainted.  On  re- 
covering, he  requested  Abu  Beker  to  perform  the  public 
prayers ;  observing,  "  Allah  has  given  his  servant  the  right 
to  appoint  whom  he  pleases  in  his  place."  It  was  afterwards 
maintained  by  some  that  he  thus  intended  to  designate  this 
long  tried  friend  and  adherent  as  his  successor  in  office ;  but 
Abu  Beker  shrank  from  construing  the  words  too  closely. 

Word  was  soon  brought  to  Mahomet,  that  the  appearance 
of  Abu  Beker  in  the  pulpit  had  caused  great  agitation,  a  ru- 
mor being  circulated  that  the  prophet  was  dead.  Exerting 
his  remaining  strength,  therefore,  and  leaning  on  the  shoulders 
of  Ali  and  Al  Abbas,  he  made  his  way  into  the  mosque,  where 
his  appearance  spread  joy  throughout  the  congregation.  Abu 
Beker  ceased  to  pray,  but  Mahomet  bade  him  proceed,  and 
taking  his    seat    behind  him  in   the  pulpit,    repeated    the 


PARTING  EXHORTATIONS.  321 


prayers  after  him.  Then  addressing  the  congregation,  "  I 
have  heard,"  said  he,  "  that  a  rumor  of  the  death  of  your 
prophet  filled  you  with  alarm  ;  but  has  any  prophet  before 
me  lived  for  ever,  that  ye  think  I  would  never  leave 
you  ?  Every  thing  happens  according  to  the  will  of  God, 
and  has  its  appointed  time,  which  is  not  to  be  hastened  nor 
avoided.  I  return  to  him  who  sent  me  ;  and  my  last  com- 
mand to  you  is,  that  ye  remain  united ;  that  ye  love,  honor, 
and  uphold  each  other ;  that  ye  exhort  each  other  to  faith 
and  constancy  in  belief,  and  to  the  performance  of  pious 
deeds ;  by  these  alone  men  prosper ;  all  else  leads  to  de- 
struction." 

In  concluding  his  exhortation,  he  added,  "  I  do  but  go 
before  you  ;  you  will  soon  follow  me.  Death  awaits  us  all ; 
let  no  one  then  seek  to  turn  it  aside  from  me.  My  life  has 
been  for  your  good  ;  so  will  be  my  death." 

These  were  the  last  words  he  spake  in  public ;  he  was 
again  conducted  back  by  Ali  and  Abbas  to  the  dwelling  of 
Ayesha. 

On  a  succeeding  day  there  was  an  interval  during  which 
he  appeared  so  well  that  Ali,  Abu  Bekcr,  Omar,  and  the  rest 
of  those  who  had  been  constantly  about  him,  absented  them 
selves  for  a  time,  to  attend  to  their  affairs.  Ayesha  alone  re- 
mained with  him.  The  interval  was  but  illusive.  His  pains 
returned  with  redoubled  violence.  Finding  death  approach- 
ing, he  gave  orders  that  all  his  slaves  should  be  restored  to 
freedom,  and  all  the  money  in  the  house  distributed  among 
VOL.  I.  14* 


322  MAHOMET  AND  HIS  SUCCESSORS. 


tlie  poor ;  then  raising  his  eyes  to  heaven,  "  God  bo  with  mo 
in  the  death  struggle,"  exclaimed  he, 

Ayesha  now  sent  in  haste  for  her  father  and  Hafza.  Left 
alone  with  Mahomet,  she  sustained  his  head  on  her  lap,  watch- 
ing over  him  with  tender  assiduity,  and  endeavoriug  to  soothe 
,  his  dying  agonies.  From  time  to  time  he  would  dip  his  hand 
in  a  vase  of  water,  and  with  it  feebly  sprinkle  his  face.  At 
length  raising  his  eyes  and  gazing  upward  for  a  time  with  un- 
moving  eyelids,  "  Oh  Allah  !"  ejaculated  he,  in  broken  accents, 
"  bo  it  so  ! — among  the  glorious  associates  in  paradise !" 

"  I  knew  by  this,"  said  Ayesha,  who  related  the  dying 
scene,  ''  that  his  last  moment  had  arrived,  and  that  he  had 
made  choice  of  supernal  existence." 

In  a  few  moments  his  hands  were  cold,  and  life  was  ex- 
tinct. Ayesha  laid  his  head  upon  the  pillow,  and  beating 
her  head  and  breast,  gave  way  to  loud  lamentations.  Her 
outcries  brought  the  other  wives  of  Mahomet,  and  their  clam- 
orous grief  soon  made  the  event  known  throughout  the 
city.  Consternation  seized  upon  the  people,  as  if  some  pro- 
digy had  happened.  All  business  was  suspended.  The  army 
which  had  struck  its  tents  was  ordered  to  halt,  and  Osama, 
whose  foot  was  in  the  stirrup  for  the  march,  turned  his  steed 
to  the  gates  of  Medina,  and  planted  his  standard  at  the  pro- 
phet's door. 

The  multitude  crowded  to  contemplate  the  corpse,  and 
agitation  and  dispute  prevailed  even  in  the  chamber  of  death. 
Some  discredited  the  evidence  of  their  senses.     "  How  can  he 


DEATH. 


be  dead  ?"  cried  they.  "  Is  lie  not  our  mediator  with  God  ? 
How  then  can  he  he  dead  ?  Impossible  !  He  is  but  in  a 
trance,  and  carried  up  to  heaven  like  Isa  (Jesus)  and  the 
other  prophets." 

The  throng  augmented  about  the  house,  declaring  with 
clamor  that  the  body  should  not  be  interred ;  when  Omar, 
who  had  just  heard  the  tidings,  arrived.  He  drew  his  scime- 
tar,  and  passing  through  the  crowd,  threatened  to  strike  off 
the  hands  and  feet  of  any  one  who  should  affirm  that  the 
prophet  was  dead.  "  He  has  but  departed  for  a  time,"  said 
he,  "  as  Musa  (Moses)  the  son  of  Imram  went  up  forty  days 
into  the  mountain;  and  like  him  he  will  return  again." 

Abu  Beker,  who  had  been  in  a  distant  part  of  the  city, 
arrived  in  time  to  soothe  the  despair  of  the  people  and  calm 
the  transports  of  Omar.  Passing  into  the  chamber  he  raised 
the  cloth  which  covered  the  corpse,  and  kissing  the  pale  face 
of  Mahomet,  "  Oh  thou  !"  exclaimed  he,  "  who  wert  to  me 
as  my  father  and  my  mother ;  sweet  art  thou  even  in  death, 
and  living  odors  dost  thou  exhale !  Now  livest  thou  in 
everlasting  bliss,  for  never  will  Allah  subject  thee  to  a  second 
death." 

Then  covering  the  corpse  he  went  forth,  and  endeavored  to 
silence  Omar,  but  finding  it  impossible,  he  addressed  the  mul- 
titude. "  Truly  if  Mahomet  is  the  sole  object  of  your  adora- 
tion, he  is  dead ;  but  if  it  be  G  od  you  worship,  he  cannot  die. 
Mahomet  was  but  the  prophet  of  God,  and  has  shared  the 
fate  of  the  apostles  and  holy  men  who  have  gone  before  him. 


324  MAHOMET  AND  HIS  SUCCESSORS. 


Allah,  himself,  has  said  in  his  Koran  that  Mahomet  was  but 
his  ambassador,  and  was  subject  to  death.  What  then  !  will 
you  turn  the  heel  upon  him,  and  abandon  his  doctrine  be- 
cause he  is  dead  ?  Bemember  your  apostasy  harms  not  God, 
but  insures  your  own  condemnation ;  while  the  blessings  of 
God  will  be  poured  out  upon  those  who  continue  faithful  to 
him." 

The  people  listened  to  Abu  Beker  with  tears  and  sobbings, 
and  as  they  listened  their  despair  subsided.  Even  Omar  was 
convinced  but  not  consoled,  throwing  himself  on  the  earth 
and  bewailing  the  death  of  Mahomet,  whom  he  remembered 
as  his  commander  and  his  friend. 

The  death  of  the  prophet,  according  to  the  Moslem  his- 
torians Abulfeda  and  Al  Jannabi,  took  place  on  his  birthday, 
when  he  had  completed  his  sixty-third  year.  It  was  in  the 
eleventh  year  of  the  Hegira,  and  the  632d  year  of  the  Chris- 
tian era. 

The  body  was  prepared  for  sepulture  by  several  of  the 
dearest  relatives  and  disciples.  They  affirmed  that  a  mar- 
vellous fragrance  which,  according  to  the  evidence  of  his 
wives  and  daughters,  emanated  from  his  person  during  life, 
still  continued ;  so  that,  to  use  the  words  of  Ali,  "  it  seemed 
as  if  he  were,  at  the  same  time,  dead  and  living." 

The  body  having  been  washed  and  perfumed,  was  wrapped 
in  three  coverings ;  two  white,  and  the  third  of  the  striped 
cloth  of  Yemen.  The  whole  was  then  perfumed  with 
amber,  musk,  aloes,  and  odoriferous  herbs.      After  this  it 


BURIAL.  325 


was   exposed   in    public,    and    seventy-two   prayers     were 
offered  up. 

The  Ibody  remained  tliree  days  unburied,  in  compliance 
with  oriental  custom,  and  to  satisf}^  those  who  still  believed 
in  the  possibility  of  a  trance.  When  the  evidences  of  mortal- 
ity could  no  longer  be  mistaken,  preparations  were  made  for 
interment.  A  dispute  now  arose  as  to  the  place  of  sepulture. 
The  Mohadjerins  or  disciples  from  Mecca  contended*  for  that 
city,  as  being  the  place  of  his  nativity ;  the  Ansarians  claimed 
for  Medina,  as  his  asylum  and  the  place  of  his  residence  dur- 
ing the  last  ten  years  of  his  life.  A  third  party  advised  that 
his  remains  should  be  transported  to  Jerusalem,  as  the  place 
of  sepulture  of  the  prophets.  Abu  Beker,  whose  word  had 
always  the  greatest  weight,  declared  it  to  have  been  the 
expressed  opinion  of  Mahomet  that  a  prophet  should  be 
buried  in  the  place  where  he  died.  This  in  the  present 
instance  was  complied  with  to  the  very  letter,  for  a  grave 
was  digged  in  the  house  of  Ayesha,  beneath  the  very  bed  on 
which  Mahomet  had  expired. 

Note. — The  house  of  Ayesha  was  immediately  adjacent  to  the  mosque  ; 
which  was  at  that  time  a  humble  edifice  with  clay  walls,  and  a  roof  thatched 
with  palm  leaves,  and  supported  by  the  ti-unks  of  trees.  It  has  since  been 
included  in  a  spacious  temple,  on  the  plan  of  a  colonnade,  inclosing  an  oblong 
square,  1G5  paces  by  130,  open  to  the  heavens,  with  four  gates  of  entrance. 
The  colonnade,  of  several  rows  of  pillars  of  various  sizes  covered  with  stucco 
and  gayly  painted,  supports  a  succession  of  small  white  cupolas  on  the 
four  sides  of  the  square.  At  the  four  corners  arc  lofty  and  tapering  uiin- 
arets. 


326  MAHOMET  AND  HIS  SUCCKSSORS. 


Near  the  south-east  corner  of  the  square  is  an  inclosure,  surrounded 
by  an  iron  railing,  painted  green,  wrought  with  filagree  work  and  inter- 
woven with  brass  and  gilded  wire  ;  admitting  no  view  of  the  interior  ex- 
cepting through  small  windows,  about  six  inches  square.  This  inclosure, 
the  great  resort  of  pilgrims,  is  called  the  Hadgira,  and  contains  the 
tombs  of  IMahomet,  and  his  two  friends  and  early  successors,  Abu  Beker 
and  Omar.  Above  this  sacred  inclosure  rises  a  lofty  dome  surmounted 
with  a  gilded  globe  and  crescent,  at  the  first  sight  of  which,  pilgrims,  as 
they  approach  Medina,  salute  the  tomb  of  the  prophet  with  profound  in- 
chnations  of  the  body  and  appropriate  prayers.  The  marvellous  tale,  so 
long  considered  veritable,  that  the  cofiin  of  Mahomet  remained  suspended 
in  the  air  without  any  support,  and  which  Christian  writers  accounted 
for  by  supposing  that  it  was  of  iron,  and  dexterously  placed  midway  be- 
tween two  magnets,  is  proved  to  be  an  idle  fiction. 

The  mosque  has  undergone  changes.  It  was  at  one  time  partially 
thrown  down  and  destroyed  in  an  awful  tempest,  but  was  rebuilt  by  the 
Soldan  of  Egypt.  It  has  been  enlarged  and  embellished  by  various  Ca- 
liphs, and  in  particular  by  Waled  I.,  under  whom  Spain  was  invaded  and 
conquered.  It  was  plundered  of  its  immense  votive  treasures  by  the 
Wahabees  when  they  took  and  pillaged  Medina.  It  is  now  maintained, 
though  with  diminished  splendor,  under  the  care  of  about  thirty  Agas, 
whose  chief  is  called  Sheikh  Al  Haram,  or  chief  of  the  Holy  House,  He 
is  the  principal  personage  in  Medina.  Pilgrimage  to  Medina,  though 
considered  a  most  devout  and  meritorious  act,  is  not  imposed  on  Maho- 
metans, like  pilgrimage  to  Mecca,  as  a  religious  duty,  and  has  much  de- 
clined in  modern  days. 

The  foregoing  particulars  arc  from  Burckhardt,  who  gained  admis- 
sion into  Medina,  as  well  as  into  Mecca,  in  disguise  and  at  great  peril ; 
admittance  into  those  cities  being  prohibited  to  all  but  Moslems. 


CHARACTERISTICS.  337 


CHAPTER  XXXIX. 

Person  and  character  of  Mahomet,  and  speculations  on  his  prophetic 


Mahomet,  according  to  accounts  handed  down  by  tradition 
from  liis  contemporaries,  was  of  the  middle  stature,  square 
built  and  sinewy,  with  large  hands  and  feet.  In  his  youth  he 
was  uncommonly  strong  and  vigorous ;  in  the  latter  part  of 
his  life  he  inclined  to  corpulency.  His  head  was  capacious, 
well  shaped,  and  well  set  on  a  neck  which  rose  like  a  pillar 
from  his  ample  chest.  His  forehead  was  high,  broad  at  the 
temples,  and  crossed  by  veins  extending  down  to  the  eye- 
brows, which  swelled  whenever  he  was  angry  or  excited.  He 
had  an  oval  face,  marked  and  expressive  features,  an  aquiline 
nose,  black  eyes,  arched  eyebrows  which  nearly  met,  a  mouth 
large  and  flexible,  indicative  of  eloquence  ;  very  white  teeth, 
somewhat  parted  and  irregular ;  black  hair  which  waved 
without  a  curl  on  his  shoulders,  and  a  long  and  very  full 
beard. 

His  deportment,  in  general,  was  calm  and  equable  ;  he 
sometimes  indulged  in  pleasantry,  but  more  commonly  was 
grave  and  dignified ;  though  he  is  said  to  have  possessed  a 


328  MAHOMET  AND  HIS  SUCCESSORS. 


smile  of  captivating  sweetness.  His  complexion  was  more 
ruddy  than  is  usual  witli  Arabs,  and  in  his  excited  and  enthu- 
siastic moments  there  was  a  glow  and  radiance  in  his  counte- 
nance, which  his  disciples  magnified  into  the  supernatural 
light  of  prophecy. 

His  intellectual  qualities  were  undoubtedly  of  an  extra- 
ordinary kind.  He  had  a  quick  apprehension,  a  retentive 
memory,  a  vivid  imagination,  and  an  inventive  genius.  Ow- 
ing but  little  to  education,  he  had  quickened  and  informed 
his  mind  by  close  observation,  and  stored  it  with  a  great  va- 
riety of  knowledge  concerning  the  systems  of  religion 
current  in  his  day,  or  handed  down  by  tradition  from 
antiquity.  His  ordinary  discourse  was  grave  and  senten- 
tious, abounding  with  those  aphorisms  and  apologues  so 
popular  among  the  Arabs  ;  at  times  he  was  excited  and 
eloquent,  and  his  eloquence  was  aided  by  a  voice  musical 
and  sonorous. 

He  was  sober  and  abstemious  in  his  diet,  and  a  rigorous 
observer  of  fasts.  He  indulged  in  no  magnificence  of  apparel, 
the  ostentation  of  a  petty  mind ;  neither  was  his  simplicity  in 
dress  afi"ected ;  but  the  result  of  a  real  disregard  to  distinc- 
tion from  so  trivial  a  source.  His  garments  were  sometimes 
of  wool ;  sometimes  of  the  striped  cotton  of  Yemen,  and  were 
often  patched.  He  wore  a  turban,  for  he  said  turbans  were 
worn  by  the  angels ;  and  in  arranging  it  he  let  one  end  hang 
down  between  his  shoulders,  which  he  said  was  the  way  they 
wore  it.     He  forbade  the  wearing  of  clothes  entirely  of  silk; 


CHARACTERISTICS.  329 

but  permitted  a  mixture  of  thread  and  silk.  He  forbade 
also  red  clothes  and  the  use  of  gold  rings.  He  wore  a  seal 
ring  of  silver,  the  engraved  part  under  his  finger  close  to  the 
palm  of  his  hand,  bearing  the  inscription,  "  Mahomet  the 
messenger  of  God."  He  was  scrupulous  as  to  personal 
cleanliness,  and  observed  frequent  ablutions.  In  some  re- 
spects he  was  a  voluptuary.  "  There  are  two  things  in  this 
world,"  would  he  say,  "  which  delight  me,  women  and  per- 
fumeS.  These  two  things  rejoice  my  eyes,  and  render  me 
more  fervent  in  devotion."  From  his  extreme  cleanliness, 
and  the  use  of  perfumes  and  of  sweet-scented  oil  for  his 
hair,  probably  arose  that  sweetness  and  fragrance  of  person, 
which  his  disciples  considered  innate  and  miraculous.  His 
passion  for  the  sex  had  an  influence  over  all  his  afi'airs.  It 
is  said  that  when  in  the  presence  of  a  beautiful  female,  he 
was  continually  smoothing  his  brow  and  adjusting  his  hair, 
as  if  anxious  to  appear  to  advantage. 

The  number  of  his  wives  is  uncertain.  Abulfeda,  who 
writes  with  more  caution  than  other  of  the  Arabian  histo- 
rians, limits  it  to  fifteen,  though  some  make  it  as  much  as 
twenty-five.  At  the  time  of  his  death  he  had  nine,  each  in 
her  separate  dwelling,  and  all  in  the  vicinity  of  the  mosque 
at  Medina.  The  plea  alleged  for  his  indulging  in  a  greater 
number  of  wives  than  he  permitted  to  his  followers,  was  a 
desire  to  beget  a  race  of  prophets  for  his  people.  If  such 
indeed  were  his  desire,  it  was  disappointed.  Of  all  his 
children,  Fatima  the  wife  of  Ali  alone  survived  him,  and  she 


330  MAHOMET  AND  HIS  SUCCESSORS. 


died  within  a  short  time  after  his  death.  Of  her  descend- 
auts,  none  excepting  her  eldest  son  Hassan  ever  sat  on  the 
throne  of  the  Caliphs. 

In  his  private  dealings  he  was  just.  He  treated  friends 
and  strangers,  the  rich  and  poor,  the  powerful  and  the  weak, 
with  ec[uity,  and  was  beloved  by  the  common  people  for  the 
affability  with  which  he  received  them,  and  listened  to  their 
complaints. 

He  was  naturally  irritable,  but  had  brought  his  temper 
under  great  control,  so  that  even  in  the  self-indulgent  inter- 
course of  domestic  life  he  was  kind  and  tolerant.  "  I  served 
him  from  the  time  I  was  eight  years  old,"  said  his  servant 
Anas,  "  and  he  never  scolded  me  for  any  thing,  though  things 
were  spoiled  by  me." 

The  question  now  occurs,  was  he  the  unprincipled  impos- 
tor that  he  has  been  represented  ?  Were  all  his  visions  and 
revelations  deliberate  falsehoods,  and  was  his  whole  system 
a  tissue  of  deceit  ?  In  considering  this  question  we  must 
bear  in  mind,  that  he  is  not  chargeable  with  many  extrava- 
gancies which  exist  in  his  name.  Many  of  the  visioy.s  and 
revelations  handed  down  as  having  been  given  by  him  are 
spurious.  The  miracles  ascribed  to  him  are  all  fabrications 
of  Moslem  zealots.  He  expressly  and  repeatedly  disclaimed 
all  miracles  excepting  the  Koran ;  which,  considering  its  in- 
comparable merit,  and  the  way  in  which  it  had  come  down 
to  him  from  heaven,  he  pronounced  the  greatest  of  miracles. 
A-nd  here  we  must  indulge  a  few  observations  on  this  famous 


NOTICE  OF  THE  KORAN.  331 


document.  While  zealous  Moslems  and  some  of  the  most 
learned  doctors  of  the  faith  draw  proofs  of  its  divine  origin 
from  the  inimitable  excellence  of  its  style  and  composition, 
and  the  avowed  illiteracy  of  Mahomet,  less  devout  critics 
have  pronounced  it  a  chaos  of  beauties  and  defects  ;  without 
method  or  arrangement ;  full  of  obscurities,  incoherencies, 
repetitions,  false  versions  of  scriptural  stories,  and  direct 
contradictions.  The  truth  is  that  the  Koran  as  it  now  exists 
is  not  the  same  Koran  delivered  by  Mahomet  to  his  disci- 
ples, but  has  undergone  many  corruptions  and  interpola- 
tions. The  revelations  contained  in  it  were  given  at  various 
times,  in  various  places,  and  before  various  persons ;  some- 
times they  were  taken  down  by  his  secretaries  or  disciples 
on  parchment,  on  palm-leaves,  or  the  shoulder-blades  of 
sheep,  and  thrown  together  in  a  chest,  of  which  one  of  his 
wives  had  charge  ;  sometimes  they  were  merely  treasured  up 
in  the  memories  of  those  who  heard  them.  No  care  appears 
to  have  been  taken  to  systematize  and  arrange  them  during 
his  life  ;  and  at  his  death  they  remained  in  scattered  frag- 
ments, many  of  them  at  the  mercy  of  fallacious  memories. 
It  was  not  until  some  time  after  his  death  that  Abu  Beker 
undertook  to  have  them  gathered  together  and  transcribed. 
Zeid  Ibn  Thabet,  who  had  been  one  of  the  secretaries  of 
Mahomet,  was  employed  for  the  purpose.  He  professed  to 
know  many  parts  of  the  Koran  by  heart,  having  written 
tnem  down  under  the  dictation  of  the  prophet ;  other  parts 
he  collected  piecemeal  from  various  hands,  written  down  in 


6^2  MAHOMET  AND  HIS   SUCCESSORS. 


the  rude  way  we  have  mentioned,  and  many  parts  he  took 
down  as  repeated  to  him  by  various  discii:)les  who  professed 
to  have  heard  them  uttered  by  the  prophet  himself.  The 
heterogeneous  fragments  thus  collected  were  thrown  together 
without  selection ;  without  chronological  order,  and  without 
system  of  any  kind.  The  volume  thus  formed  during  the 
Caliphat  of  Abu  Beker  was  transcribed  by  different  hands, 
and  many  professed  copies  put  in  circulation  and  dispersed 
throughout  the  Moslem  cities.  So  many  errors,  interpola- 
tions, and  contradictory  readings,  soon  crept  into  these  co- 
pies, that  Othman,  the  third  Caliph,  called  in  the  various 
manuscripts,  and  forming  what  he  pronounced  the  genuine 
Koran,  caused  all  the  others  to  be  destroyed. 

This  simple  statement  may  account  for  many  of  the  in- 
coherencies,  repetitions,  and  other  discrepancies  charged 
upon  this  singular  document.  Mahomet,  as  has  justly  been 
observed,  may  have  given  the  same  precepts,  or  related  the 
same  apologue  at  different  times,  to  different  persons  in  dif- 
ferent words ;  or  various  persons  may  have  been  present  at 
one  time,  and  given  various  versions  of  his  words ;  and  re- 
ported his  apologues  and  scriptural  stories  in  different  ways, 
according  to  their  imperfect  memoranda  or  fallible  recollec- 
tions. Many  revelations  given  by  him  as  having  been  made 
in  foregone  times  to  the  prophets,  his  predecessors,  may  have 
been  reported  as  having  been  given  as  relations  made  to  him- 
self. It  has  been  intimated  that  Abu  Beker,  in  the  early 
days  of  his  Caliphat,  may  have  found  it  politic  to  interpo- 


QUESTIONS  OF  IMPOSTURE.  333 


late  many  things  in  the  Koran,  calculated  to  aid  him  in 
emergencies,  and  confirm  the  empire  of  Islamism.  What 
corruptions  and  interpolations  may  have  been  made  by  other 
and  less  scrupulous  hands,  after  the  prophet's  death,  we  may 
judge  by  the  daring  liberties  of  the  kind  taken  by  Abdallah 
Ibn  Saad,  one  of  his  secretaries,  during  his  lifetime. 

From  all  these  circumstances  it  will  appear,  that  even 
the  documentary  memorials  concerning  Mahomet  abound 
with  vitiations,  while  the  traditional  are  full  of  fable.  These 
increase  the  difficulty  of  solving  the  enigma  of  his  charac- 
ter and  conduct.  His  history  appears  to  resolve  itself  into 
two  grand  diviBions.  During  the  first  part,  up  to  the  period 
of  middle  life,  we  cannot  perceive  what  adequate  object  he 
had  to  gain  by  the  impious  and  stupendous  imposture  with 
which  he  stands  charged.  "Was  it  riches  ?  His  marriage 
with  Cadijah  had  already  made  him  wealthy,  and  for  years 
preceding  his  pretended  vision  he  had  manifested  no  desire 
to  increase  his  store.  Was  it  distinction  ?  He  already 
stood  high  in  his  native  place,  as  a  man  of  intelligence  and 
probity.  He  was  of  the  illustrious  tribe  of  Koreish,  and  of 
the  most  honored  branch  of  that  tribe.  Was  it  power  ? 
The  guardianship  of  the  Caaba,  and  with  it  the  command  of 
the  sacred  city,  had  been  for  generations  in  his  immediate 
family,  and  his  situation  and  circumstances  entitled  him  to 
look  forward  with  confidence  to  that  exalted  trust.  In  at- 
tempting to  subvert  the  faith  in  which  he  had  been  brought 
up,  he  struck  at  the  root  of  all  these  advantages.     On  that 


834  MAHOMET  AND  HIS  SUCCESSORS. 


faith  were  founded  the  fortunes  and  dignities  of  his  family. 
To  assail  it  must  draw  on  himself  the  hostility  of  his  kin- 
dred, the  indignation  of  his  fellow-citizens,  and  the  horror  and 
odium  of  all  his  countrymen,  who  were  worshippers  at  the 
Caaba. 

Was  there  any  thing  brilliant  in  the  outset  of  his  pro- 
phetic career  to  repay  him  for  these  sacrifices,  and  to  lure 
him  on  ?  On  the  contrary,  it  was  begun  in  doubt  and  se- 
crecy. For  years  it  was  not  attended  by  any  material  suc- 
cess. In  proportion  as  he  made  known  his  doctrines  and 
proclaimed  his  revelations,  they  subjected  him  to  ridicule, 
scorn,  obloquy,  and  finally  to  an  inveterate  persecution  ; 
which  ruined  the  fortunes  of  himself  and  his  friends ;  com- 
pelled some  of  his  family  and  followers  to  take  refuge  in  a 
foreign  land ;  obliged  him  to  hide  from  sight  in  his  native 
city,  and  finally  drove  him  forth  a  fugitive  to  seek  an  uncer- 
tain home  elsewhere.  Why  should  he  persist  for  years  in  a 
course  of  imposture  which  was  thus  prostrating  all  his 
worldly  fortunes,  at  a  time  of  life  when  it  was  too  late  to 
build  them  up  anew  ? 

In  the  absence  of  sufficient  worldly  motives,  we  are  com- 
pelled to  seek  some  other  explanation  of  his  conduct  in  this 
stage  of  his  most  enigmatical  history ;  and  this  we  have  en- 
deavored to  set  forth  in  the  early  part  of  this  work ;  where 
we  have  shown  his  enthusiastic  and  visionary  spirit  gradu' 
ally  wrought  up  by  solitude,  fasting,  prayer,  and  meditation, 
and  irritated  by  bodily  disease  into  a  state  of  temporary  de- 


QUESTIONS  OF  IMPOSTURE.  33B 


lirium,  in  wliicli  lie  fancies  lie  receives  a  revelation  from 
heaven,  and  is  declared  a  prophet  of  the  Most  High.  We 
cannot  but  think  there  was  self-deception  in  this  instance ; 
and  that  he  believed  in  the  reality  of  the  dream  or  vision ; 
especially  after  his  doubts  had  been  combated  by  the  zealous 
and  confiding  Cadijah,  and  the  learned  and  crafty  Waraka. 

Once  persuaded  of  his  divine  mission  to  go  forth  and 
preach  the  faith,  all  subsequent  dreams  and  impulses  might 
be  construed  to  the  same  purport ;  all  might  be  considered 
intimations  of  the  divine  will,  imparted  in  their  several  ways 
to  him  as  a  prophet.  We  find  him  repeatedly  subject  to 
trances  and  ecstasies  in  times  of  peculiar  agitation  and  ex- 
citement, when  he  may  have  fancied  himself  again  in  com- 
munication with  the  Deity,  and  these  were  almost  always 
followed  by  revelations. 

The  general  tenor  of  his  conduct  up  to  the  time  of  his 
flight  from  Mecca,  is  that  of  an  enthusiast  acting  under  a 
species  of  mental  delusion ;  deeply  imbued  with  a  conviction 
of  his  being  a  divine  agent  for  religious  reform :  and  there  is 
something  striking  and  sublime  in  the  luminous  path  which 
his  enthusiastic  spirit  struck  out  for  itself  through  the  be- 
wildering maze  of  adverse  faiths  and  wild  traditions ;  the 
pure  and  spiritual  worship  of  the  one  true  God,  which  he 
sought  to  substitute  for  the  blind  idolatry  of  his  childhood. 

All  the  parts  of  the  Koran  supposed  to  have  been  pro- 
mulgated by  him  at  this  time,  incoherently  as  they  have 
come  down  to  us,  and  marred  as  their  pristime  beauty  must 


33G  MAHOMET  AND  HIS  SUCCESSORS. 


be  in  passing  through  various  hands,  are  of  a  pure  and  ele- 
vated character,  and  "breathe  poetical,  if  not  religious,  inspi- 
ration. They  show  that  he  had  drunk  deep  of  the  living 
waters  of  Christianity,  and  if  he  had  failed  to  imbibe  them 
in  their  crystal  purity,  it  might  be  because  he  had  to  drink 
from  broken  cisterns,  and  streams  troubled  and  perverted  by 
those  who  should  have  been  their  guardians.  The  faith  he 
had  hitherto  inculcated  was  purer  than  that  held  forth  by 
some  of  the  pseudo  Christians  of  Arabia,  and  his  life,  so  far, 
had  been  regulated  according  to  its  tenets. 

Such  is  our  view  of  Mahomet  and  his  conduct  during 
the  early  part  of  his  career,  while  he  was  a  persecuted  and 
mined  man  in  Mecca.  A  signal  change,  however,  took 
place,  as  we  have  shown  in  the  foregoing  chapters,  after  bis 
flight  to  Medina,  when,  in  place  of  the  mere  shelter  and 
protection  which  he  sought,  he  finds  himself  revered  as  a 
prophet,  implicitly  obeyed  as  a  chief,  and  at  the  head  of  a 
powerful,  growing,  and  warlike  host  of  votaries.  From  this 
time  worldly  passions  and  worldly  schemes  too  often  give  the 
impulse  to  his  actions,  instead  of  that  visionary  enthusiasm 
which,  even  if  mistaken,  threw  a  glow  of  piety  on  his  earlier 
deeds.  The  old  doctrines  of  forbearance,  long-sufiering,  and 
resignation,  are  suddenly  dashed  aside ;  he  becomes  vindic- 
tive towards  those  who  have  hitherto  oppressed  him,  and  am- 
bitious of  extended  rule.  His  doctrines,  precepts,  and  con- 
duct, become  marked  by  contradictions,  and  his  whole  course 
is  irregular  and  unsteady.     His  revelations,  henceforth,  are 


QUESTIONS  OF  IMPOSTURE.  337 


SO  often  opportune,  and  fitted  to  particular  emergencies,  that 
we  are  led  to  doubt  his  sincerity,  and  that  he  is  any  longer 
under  the  same  delusion  concerning  them.  Still,  it  must  he 
remembered,  as  we  have  shown,  that  the  records  of  these 
revelations  are  not  always  to  be  depended  upon.  What  he 
may  have  uttered  as  from  his  own  will,  may  have  been  re- 
ported as  if  given  by  the  will  of  God.  Often,  too,  as  we 
liave  already  suggested,  he  may  have  considered  his  own  im- 
pulses as  divine  intimations ;  and  that,  being  an  agent  or- 
dained to  propagate  the  faith,  all  impulses  and  conceptions 
toward  that  end  might  be  part  of  a  continued  and  divine  in- 
spiration. 

If  we  are  far  from  considering  Mahomet  the  gross  and 
impious  impostor  that  some  have  represented  him,  so  also 
are  we  indisposed  to  give  him  credit  for  vast  forecast,  and 
for  that  deeply  concerted  scheme  of  universal  conquest  which 
has  been  ascribed  to  him.  He  was,  undoubtedly,  a  man  of 
great  genius  and  a  suggestive  imagination,  but  it  appears  to 
us  that  he  was,  in  a  great  degree,  the  creature  of  impulse 
and  excitement,  and  very  much  at  the  mercy  of  circum- 
stances. His  schemes  grew  out  of  his  fortunes,  and  not  his 
fortunes  out  of  his  schemes.  He  was  forty  years  of  age  be- 
fore he  first  broached  his  doctrines.  He  sufi'ered  year  after 
year  to  steal  away  before  he  promulgated  them  out  of  his  own 
family  When  he  fled  from  Mecca  thirteen  years  had 
elapsed  from  the  announcement  of  his  mission,  and  from  be- 
ing a  wealthy  merchant  he  had  sunk  to  be  a  ruined  fugitive. 
15 


338  MAHOMET  AND  HIS  SUCCESSORS. 


"When  lie  reached  Medina  lie  had  «o  idea  of  the  worldly 
power  that  awaited  him ;  his  only  thought  was  to  build  a 
humble  mosque  where  he  might  preach  ;  and  his  only  hope 
that  he  might  be  suffered  to  preach  with  impunity.  When 
power  suddenly  broke  upon  him,  he  used  it  for  a  time  in 
petty  forays  and  local  feuds.  His  military  plans  expanded 
with  his  resources,  but  were  by  no  means  masterly,  and  were 
sometimes  unsuccessful.  They  were  not  struck  out  with 
boldness,  nor  executed  with  decision ;  but  were  often  changed 
in  deference  to  the  opinions  of  warlike  men  about  him,  and 
sometimes  at  the  suggestion  of  inferior  minds,  who  occa- 
sionally led  him  wrong.  Had  he,  indeed,  conceived  from 
the  outset  the  idea  of  binding  up  the  scattered  and  conflict- 
ing tribes  of  Arabia  into  one  nation  by  a  brotherhood  of 
faith,  for  the  purpose  of  carrying  out  a  scheme  of  external 
conquest,  he  would  have  been  one  of  the  first  of  military 
projectors  ;  but  the  idea  of  extended  conquest  seems  to  have 
been  an  after-thought,  produced  by  success.  The  moment 
he  proclaimed  the  religion  of  the  sword,  and  gave  the  pre- 
datory Arabs  a  taste  of  foreign  plunder,  that  moment  he 
was  launched  in  a  career  of  conquest,  which  carried  him 
forward  with  its  own  irresistible  impetus.  The  fanatic  zeal 
with  which  he  had  inspired  his  followers  did  more  for  his 
success  than  his  military  science ;  their  belief  in  his  doc- 
trine of  predestination  produced  victories  which  no  military 
calculation  could  have  anticipated.  In  his  dubious  outset, 
as  a  prophet,  he  had  been  encouraged  by  the  crafty  counsels 


MILITARY   CHARACTER.  339 


of  his  scriptural  oracle  Waraka ;  in  his  career  as  a  conqueror, 
he  had  Omar,  Khaled,  and  other  fiery  spirits  Ly  his  side  to 
urge  him  on,  and  to  aid  him  in  managing  the  tremendous 
power  which  he  had  evoked  into  action.  Even  with  all 
their  aid,  he  had  occasionally  to  avail  himself  of  his  super- 
natural machinery  as  a  prophet,  and  in  so  doing  may  have 
reconciled  himself  to  the  fraud  by  considering  the  pious  end 
to  be  obtained. 

His  military  triumphs  awakened  no  pride  nor  vainglory, 
as  they  would  have  done  had  they  been  efi'ected  for  selfish 
purjDOses.  In  the  time  of  his  greatest  power,  he  maintained 
the  same  simplicity  of  manners  and  appearance  as  in  the 
days  of  his  adversity.  So  far  from  afi'ecting  regal  state,  he 
was  displeased  if,  on  entering  a  room,  any  unusual  testimo- 
nial of  respect  were  shown  him.  If  he  aimed  at  universal 
dominion,  it  was  the  dominion  of  the  faith  :  as  to  the  tem- 
poral rule  which  grew  up  in  his  hands,  as  he  used  it  without 
ostentation,  so  he  took  no  step  to  perpetuate  it  in  his  family. 

The  riches  which  poured  in  upon  him  from  tribute  and 
the  spoils  of  war,  were  expended  in  promoting  the  victories 
of  the  faith,  and  in  relieving  the  poor  among  its  votaries ; 
insomuch  that  his  treasury  was  often  drained  of  its  last  coin. 
Omar  Ibn  Al  Hareth  declares  that  Mahomet,  at  his  death., 
did  not  leave  a  golden  dinar  nor  a  silver  dirhem,  a  slave  nor 
a  slave  girl,  nor  any  thing  but  his  gray  mule  Daldal,  his 
arms,  and  the  ground  which  he  bestowed  upon  his  v/ives,  his 
children,  and  the  poor.     "  Allah,"   says   an  xVrabian  writer, 


340  MAHOMET  AND  HIS  SUCCESSORS. 


''  offered  him  the  keys  of  all  the  treasures  of  the  earth  ;  but 
he  refused  to  accept  them." 

It  is  this  perfect  abnegation  of  self,  connected  with  this 
apparently  heartfelt  piety,  running  throughout  the  various 
phases  of  his  fortune,  which  perplex  one  in  forming  a  just 
estimate  of  Mahomet's  character.  However  he  betrayed  the 
alloy  of  earth  after  he  had  worldly  power  at  his  command, 
the  early  aspirations  of  his  spirit  continually  returned  and 
bore  him  above  all  earthly  things.  Prayer,  that  vital  duty 
of  Islamism,  and  that  infallible  purifier  of  the  soul,  was  his 
constant  practice.  "  Trust  in  God,"  was  his  comfort  and 
support  in  times  of  trial  and  despondency.  On  the  clemency 
of  God,  we  are  told,  he  reposed  all  his  hopes  of  supernal 
happiness.  Ayesha  relates  that  on  one  occasion  she  inquired 
of  him,  "  Oh  prophet,  do  none  enter  paradise  but  through 
God's  mercy  ?  "  "  None — none —  !  "  replied  he,  with  ear- 
nest and  emphatic  repetition.  "  But  you,  oh  prophet,  will 
not  you  enter  excepting  through  his  compassion  ?  "  Then 
Mahomet  put  his  hand  upon  his  head,  and  replied  three 
times,  with  great  solemnity,  "  Neither  shall  I  enter  paradise 
unless  God  cover  me  with  his  mercy  !  " 

When  he  hung  over  the  death-bed  of  his  infant  son  Ibra- 
him, resignation  to  the  will  of  God  was  exhibited  in  his  con- 
duct under  this  keenest  of  afflictions ;  and  the  hope  of  soon 
rejoining  his  child  in  paradise  was  his  consolation.  When 
he  followed  him  to  the  grave,  he  invoked  his  spirit,  in  the 
awful  examination  of  the  tomb,  to  hold  fast  to  the  founda- 


CONCLUSION.  341 


tioiis  of  the  faith,  the  unity  of  God,  and  his  own  mission  as 
a  prophet.  Even  in  his  own  dying  hour,  when  there  could 
be  no  longer  a  worldly  motive  for  deceit,  he  still  breathed 
the  same  religious  devotion,  and  the  same  belief  in  his  apos- 
tolic mission.  The  last  words  that  trembled  on  his  lips  ejac- 
ulated a  trust  of  soon  entering  into  blissful  companionship 
with  the  prophets  who  had  gone  before  him. 

It  is  difi&cult  to  reconcile  such  ardent,  persevering  piety, 
with  an  incessant  system  of  blasphemous  imposture ;  nor 
such  pure  and  elevated  and  benignant  precepts  as  are  con- 
tained in  the  Koran,  with  a  mind  haunted  by  ignoble  pas-  ^ 
sious,  and  devoted  to  the  grovelling  interests  of  mere  mor- 
tality ;  and  we  find  no  other  satisfactory  mode  of  solving 
the  enigma  of  his  character  and  conduct,  than  by  supposing 
that  the  ray  of  mental  hallucination  which  flashed  upon  his 
enthusiastic  spirit  during  his  religious  ecstasies  in  the  mid- 
night cavern  of  Mount  Hara,  continued  more  or  less  to  be- 
wilder  him  with  a  species  of  monomania  to  the  end  of  his 
career,  and  that  he  died  in  the  delusive  belief  of  his  mission 
as  a  prophet. 


APPENDIX. 


APPENDIX. 


OF     THE     ISLAM     FAITH. 

In  an  early  chapter  of  this  work  we  have  given  such  particu- 
lars of  the  faith  inculcated  by  Mahomet  as  we  deemed  im- 
portant to  the  understanding  of  the  succeeding  narrative  : 
we  now,  though  at  the  expense  of  some  repetition,  subjoin  a 
more  complete  summary,  accompanied  by  a  few  observations. 

The  religion  of  Islam,  as  we  observed  on  the  before-men- 
tioned occasion,  is  divided  into  two  parts ;  Faith  and  Prac- 
tice : — and  first  of  Faith.  This  is  distributed  under  six 
different  heads,  or  articles,  viz.  :  1st,  faith  in  God ;  2d,  in 
his  angels;  3d,  in  his  Scriptures  or  Koran;  4th,  in  his 
prophets  ;  6th,  in  the  resurrection  and  final  judgment ;  6th, 
in  predestination.  Of  these  we  will  briefly  treat  in  the  or- 
der we  have  enumerated  them. 

Faith  in  God. — Mahomet  inculcated  the  belief  that  there 
is,  was,  and  ever  will  be,  one  only  God,  the  creator  of  all 
things ;  who  is  single  immutable,  omniscient,  omnipotent, 
VOL.  I.  15* 


346  APPENDIX 


all  merciful  and  eternal.  The  unity  of  God  was  specifically 
and  strongly  urged,  in  contradistinction  to  the  Trinity  of 
the  Christians.  It  was  designated,  in  the  profession  of 
faith,  by  raising  one  finger,  and  exclaiming,  "La  illaha  il 
Allah  !  "  There  is  no  God  but  God — to  which  was  added, 
"  Mohamed  Resoul  Allah !  "  Mahomet  is  the  prophet  of 
God. 

Faith  in  Angels. — The  beautiful  doctrine  of  angels,  or 
ministering  spirits,  which  was  one  of  the  most  ancient  and 
universal  of  oriental  creeds,  is  interwoven  throughout  the 
Ishim  system.  They  are  represented  as  ethereal  beings, 
created  from  fire,  the  purest  of  elements,  perfect  in  form 
and  radiant  in  beauty,  but  without  sex ;  free  from  all  gross 
or  sensual  passion,  and  all  the  appetites  and  infirmities  of 
frail  humanity;  and  existing  in  perpetual  and  unfading 
youth.  They  are  various  in  their  degrees  and  duties,  and 
in  their  favor  with  the  Deity.  Some  worship  around  the 
celestial  throne ;  others  perpetually  hymn  the  praises  of  Al- 
lah ;  some  are  winged  messengers  to  execute  his  orders,  and 
others  intercede  for  the  children  of  men. 

The  most  distinguished  of  this  heavenly  host  are  four 
Archangels.  Gabriel,  the  angel  of  revelations,  who  writes 
down  the  divine  decrees ;  Michael,  the  champion,  who  fights 
the  battles  of  the  faith ;  Azrail,  the  angel  of  death  ;  and  Is- 
rafil,  who  holds  the  awful  commission  to  sound  the  trumpet  on 
the  day  of  resurrection.  There  was  another  angel  named  Aza- 
zil,  the  same  as  Lucifer,  once  the  most  glorious  of  the  celestial 


FAITH  OF  ISLAM.  347 


band;  "but  he  became  proud  and  rebellious.  "When  God 
commanded  his  angels  to  worship  Adam,  Azazil  refused,  say- 
ing, "  Why  should  I,  whom  thou  hast  created  of  fire,  bow 
down  to  one  whom  thou  hast  formed  of  clay  ?  "  Por  this 
offence  he  was  accursed  and  cast  forth  from  paradise,  and  his 
name  changed  to  Eblis,  which  signifies  despair.  In  revenge 
of  his  abasement,  he  works  all  kinds  of  mischief  against  the 
children  of  men,  and  inspires  them  with  disobedience  and 
impiety. 

Among  the  angels  of  inferior  rank  is  a  class  called  Moak- 
kibat ;  two  of  whom  keep  watch  upon  each  mortal,  one  on 
the  right  hand,  the  other  on  the  left,  taking  note  of  every 
word  and  action.  At  the  close  of  each  day  they  fly  up  to 
heaven  with  a  written  report,  and  are  replaced  by  two  simi- 
lar angels  on  the  following  day.  According  to  Mahometan 
tradition,  every  good  action  is  recorded  ten  times  by  the 
angel  on  the  right ;  and  if  the  mortal  commit  a  sin,  the  same 
benevolent  spirit  says  to  the  angel  on  the  left,  "  Forbear  for 
seven  hours  to  record  it ;  peradventure  he  may  repent  and 
pray  and  obtain  forgiveness." 

Beside  the  angelic  orders  Mahomet  inculcates  a  belief  in 
spiritual  beings  called  Gins  or  Genii,  who,  though  likewise 
created  of  fire,  partake  of  the  appetites  and  frailties  of  the 
children  of  the  dust,  and  like  them  are  ultimately  liable  to 
death.  By  beings  of  this  nature,  which  haunt  the  solitudes 
of  the  desert,  Mahomet,  as  we  have  shown,  professed  to  have 


348  APPENDIX. 


been  visited  after  his  evening  orisons  in  tlie  solitary  valley 
of  AlNaklali. 

When  the  angel  Azazil  rebelled  and  fell,  and  became 
Satan  or  Eblis,  he  still  maintained  sovereignty  over  these 
inferior  spirits ;  who  are  divided  by  Orientalists  into  Dives 
and  Peri :  the  former  ferocious  and  gigantic ;  the  latter 
delicate  and  gentle,  subsisting  on  perfumes.  It  would  seem 
as  if  the  Peri  were  all  of  the  female  sex,  though  on  this  point 
there  rests  obscurity.  From  these  imaginary  beings  it  is 
supposed  the  European  fairies  are  derived. 

Besides  these  there  are  other  demi-spirits  called  Tacwins 
or  Fates ;  being  winged  females  of  beautiful  forms,  who  utter 
oracles,  and  defend  mortals  from  the  assaults  and  machina- 
tions of  evil  demons. 

There  is  vagueness  and  uncertainty  about  all  the  at- 
tributes given  by  Mahomet  to  these  half-celestial  beings; 
his  ideas  on  the  subject  having  been  acquired  from  various 
sources.  His  whole  system  of  intermediate  spirits  has 
a  strong,  though  indistinct  infusion  of  the  creeds  and  su- 
perstitious of  the  Hebrews,  the  Magians,  and  the  Pagans  or 
Sabeans. 

The  third  article  of  faith  is  a  belief  in  the  Koran,  as 
a  book  of  divine  revelation.  According  to  the  Moslem 
creed  a  book  was  treasured  up  in  the  seventh  heaven,  and 
had  existed  there  from  all  eternity,  in  which  were  written 
down  all  the  decrees  of  God  and  all  events,  past,  present, 
or  to  come.     Transcripts  from  these  tablets  of  the  divine 


FAITH  OF  ISLAM.  349 


"will  were  brought  down  to  the  lowest  heaven  by  the  angel 
Gabriel,  and  by  him  revealed  to  Mahomet  from  time  to 
time,  in  portions  adapted  to  some  event  or  emergency. 
Being  the  direct  words  of  God,  they  were  all  spoken  in  the 
■first  person. 

Of  the  way  in  which  these  revelations  were  taken  down 
or  treasured  up  by  secretaries  and  disciples,  and  gathered 
together  by  Abu  Beker  after  the  death  of  Mahomet,  we 
have  made  sufficient  mention.  The  compilation,  for  <?uch 
in  fact  it  is,  forms  the  Moslem  code  of  civil  and  penal  as 
well  as  religious  law,  and  is  treated  with  the  utmost  rev- 
erence by  all  true  believers.  A  zealous  pride  is  shown  in 
having  copies  of  it  splendidly  bound  and  ornamented.  An 
inscription  on  the  cover  forbids  any  one  to  touch  it  who  is 
unclean,  and  it  is  considered  irreverent,  in  reading  it,  to 
hold  it  below  the  girdle.  Moslems  swear  by  it,  and  take 
omens  from  its  pages,  by  opening  it  and  reading  the  first 
text  that  meets  the  eye.  With  all  its  errors  and  discrep- 
ancies, if  we  considerit  mainly  as  the  work  of  one  man,  and 
that  an  unlettered  man,  it  remains  a  stupendous  monument 
of  solitary  legislation. 

Beside  the  Koran  or  written  law,  a  number  of  precepts 
and  apologues  which  casually  fell  from  the  lips  of  Mahomet 
were  collected  after  his  death  from  ear-witnesses,  and  tran- 
scribed into  a  book  called  the  Sonna  or  Oral  Law.  This  is 
held  equally  sacred  with  the  Koran  by  a  sect  of  Mahometans 
thence  called  Sonnites  ;  others  reject  it  as  apocryphal ;  these 


350  APPENDIX. 


last  are  termed  Scliiites.  Hostilities  and  persecutions  have 
occasionally  taken  place  between  these  sects  almost  as  viru- 
lent as  those  which,  between  Catholics  and  Protestants,  have 
disgraced  Christianity.  The  Sonnites  are  distinguished  by 
white,  the  Schiites  by  red  turbans ;  hence  the  latter  have 
received  from  their  antagonists  the  appellation  of  Kussil- 
bachi,  or  Red  Heads. 

It  is  remarkable  that  circumcision,  which  is  invariably 
practised  by  the  Mahometans,  and  forms  a  distinguishing 
rite  of  their  faith,  to  which  all  proselytes  must  conform,  is 
neither  mentioned  in  the  Koran  nor  the  Sonna.  It  seems  to 
have  been  a  general  usage  in  Arabia,  tacitly  adopted  from 
the  Jews,  and  is  even  said  to  have  been  prevalent  throughout 
the  East  before  the  time  of  Moses. 

It  is  said  that  the  Koran  forbids  the  making  likenesses 
of  any  living  thing,  which  has  prevented  the  introduction  of 
portrait-painting  among  Mahometans.  The  passage  of  the 
Koran,  however,  which  is  thought  to  contain  the  prohibition, 
seems  merely  an  echo  of  the  second  commandment,  held  sa- 
cred by  Jews  and  Christians,  not  to  form  images  or  pictures 
for  worship.  One  of  Mahomet's  standards  was  a  black  eagle. 
Among  the  most  distinguished  Moslem  ornaments  of  the  Al- 
hambra  at  Granada  is  a  fountain  supported  by  lions  carved 
of  stone,  and  some  Moslem  monarchs  have  had  their  effigies 
stamped  on  their  coins. 

Another  and  an  important  mistake  with  regard  to  the 
system  of  Mahomet,  is  the  idea  that  it  denies  souls  to  the 


FAITH  OF  ISLAM.  ^51 


female  sex,  and  excludes  them  from  paradise.  This  error 
arises  from  his  omitting  to  mention  their  enjoyments  in  a 
future  state,  while  he  details  those  of  his  own  sex  with  the 
minuteness  of  a  voluptuary.  The  beatification  of  virtuous 
females  is  alluded  to  in  the  66th  Sura  of  the  Koran,  and  also 
in  other  places,  although  from  the  vagueness  of  the  language 
a  cursory  reader  might  suppose  the  Houris  of  paradise  to  be 
intended. 

The  fourth  article  of  faith  relates  to  the  PKornETS. 
Their  number  amounts  to  two  hundred  thousand,  but  only 
six  are  super-eminent,  as  having  brought  new  laws  and  dis- 
pensations upon  earth,  each  abrogating  those  previously  re- 
ceived wherever  they  varied  or  were  contradictory.  These 
six  distinguished  prophets  were  Adam,  Noah,  Abraham, 
Moses,  Jesus,  and  Mahomet. 

The  fifth  article  of  Islam  faith  is  on  the  resurrection 
and  the  final  judgment.  On  this  awful  subject  Mahomet 
blended  some  of  the  Christian' belief  with  certain  notions 
current  among  the  Arabian  Jews.  One  of  the  latter  is  the 
fearful  tribunal  of  the  Sepulchre.  When  Azrail,  the  angel 
of  death,  has  performed  his  office,  and  the  corpse  has  been  con- 
signed to  the  tomb,  two  black  angels,  Munkar  and  Nakeer, 
of  dismal  and  appalling  aspect,  present  themselves  as  inquisi- 
tors ;  during  whose  scrutiny  the  soul  is  reunited  to  the  body. 
The  defunct,  being  commanded  to  sit  up,  is  interrogated  as 
to  the  two  great  points  of  faith,  the  unity  of  God  and  the 
divine  mission  of  Mahomet,  and  likewise  as  to  the  deeds 


352  APPENDIX. 


done  by  liiiii  during  life ;  and  his  replies  are  recorded  in 
books  against  the  day  of  judgment.  Should  they  be  satis- 
fiictory,  his  soul  is  gently  drawn  forth  from  his  lips,  and  his 
body  left  to  its  repose ;  should  they  be  otherwise,  he  is  beaten 
about  the  brows  with  iron  clubs,  and  his  soul  wrenched  forth 
with  racking  tortures.  For  the  convenience  of  this  awful 
inquisition,  the  Mahometans  generally  deposit  their  dead  in 
hollow  or  vaulted  sepulchres;  merely  wrapped  in  funeral 
clothes,  but  not  placed  in  coffins. 

The  space  of  time  between  death  and  resurrection  is 
called  Berzak,  or  the  Interval.  During  this  period  the  body 
rests  in  the  grave,  but  the  soul  has  a  foretaste,  in  dreams  or 
visions,  of  its  future  doom. 

The  souls  of  prophets  are  admitted  at  once  into  the  full 
fruition  of  paradise.  Those  of  martyrs,  including  all  who  die 
in  battle,  enter  into  the  bodies  or  crops  of  green  birds,  who 
feed  on  the  fruits  and  drink  of  the  streams  of  paradise. 
Those  of  the  great  mass  of  true  believers  are  variously  dis- 
posed of,  but,  according  to  the  most  received  opinion,  they 
hover,  in  a  state  of  seraphic  tranquillity,  near  the  tombs. 
Hence  the  Moslem  usage  of  visiting  the  graves  of  their  de- 
parted friends  and  relatives,  in  the  idea  that  their  souls  are 
the  gratified  witnesses  of  these  testimonials  of  affection. 

Many  Moslems  believe  that  the  souls  of  the  truly  faithful 
assume  the  forms  of  snow-white  birds,  and  nestle  beneath  the 
throne  of  Allah  ;  a  belief  in  accordance  with  an  ancient  su- 


FAITH  OF  ISLMI.  353 


perstitiou  of  the  Hebrews,  that  the  souls  of  the  ;iust  will 
have  a  place  in  heaven  nnder  the  throne  of  glory. 

With  regard  to  the  souls  of  infidels,  the  most  orthodox 
opinion  is  that  they  will  be  repulsed  by  angels  both  from 
heaven  and  earth,  and  cast  into  the  cavernous  bowels  of  the 
earth,  there  to  await  in  tribulation  the  day  of  judgment. 

The  day  of  resukrection  will  be  preceded  by  signs  and 
portents  in  heaven  and  earth.  A  total  eclipse  of  the  moon ; 
a  change  in  the  course  of  the  sun,  rising  in  the  west  instead 
of  the  east ;  wars  and  tumults ;  a  universal  decay  of  faith ; 
the  advent  of  Antichrist ;  the  issuing  forth  of  Gog  and  Ma- 
gog to  desolate  the  world ;  a  great  smoke,  covering  the  whole 
earth  :  these  and  many  more  prodigies  and  omens  affrighting 
and  harassing  the  souls  of  men,  and  producing  a  wretched- 
ness of  spirit  and  a  weariness  of  life ;  insomuch  that  a  man 
passing  by  a  grave  shall  envy  the  quiet  dead,  and  say, 
"  Would  to  God  I  were  in  thy  place  !  " 

The  last  dread  signal  of  the  awful  day  will  be  the  blast 
of  a  trumpet  by  the  archangel  Izrafil.  At  the  sound  thereof 
the  earth  will  tremble ;  castles  and  towers  will  be  shaken  to 
the  ground,  and  mountains  levelled  with  the  plains.  The 
face  of  heaven  will  be  darkened ;  the  firmament  will  melt 
away,  and  the  sun,  the  moon,  and  stars  will  fall  into  the  sea. 
The  ocean  will  be  either  dried  up,  or  will  boil  and  roll  in 
fiery  billows. 

At  the  sound  of  that  dreadful  trump  a  panic  will  fall  on 
the  human  race;    men  will  fly  from  their  brothers,  their 


354  APPENDIX. 


parents,  and  tlieir  wives ;  and  mothers,  in  frantic  terror, 
abandon  tlie  infant  at  the  breast.  The  savagb  beasts  of  the 
forests,  and  the  tame  animals  of  the  pasture,  will  forget  their 
fierceness  and  their  antipathies,  and  herd  together  in  affright. 

The  second  blast  of  the  trumpet  is  the  blast  of  extermi- 
nation. At  that  sound,  all  creatures  in  heaven  and  on  earth 
and  in  the  waters  under  the  earth,  angels  and  genii  and  men 
and  animals,  all  will  die  ;  excepting  the  chosen  few  especially 
reserved  by  Allah.  The  last  to  die  will  be  Azrail,  the  angel 
of  death ! 

Forty  days,  or,  according  to  explanations,  forty  years  of 
continued  rain  will  follow  this  blast  of  extermination  ;  then 
will  be  sounded  for  the  third  time  the  trumpet  of  the  arch- 
angel Izrafil;  it  is  the  call  to  judgment !  At  the  sound  of 
this  blast,  the  whole  space  between  heaven  and  earth  will  be 
filled  with  the  souls  of  the  dead  flying  in  quest  of  their  re- 
spective bodies.  Then  the  earth  will  open ;  and  there  will 
be  a  rattling  of  dry  bones,  and  a  gathering  together  of  scat- 
tered limbs ;  the  very  hairs  will  congregate  together,  and  the 
whole  body  be  reunited,  and  the  soul  will  re-enter  it,  and  the 
dead  will  rise  from  mutilation,  perfect  in  every  part,  and 
naked  as  when  born.  The  infidels  will  grovel  with  their 
faces  on  the  earth,  but  the  faithful  will  walk  erect ;  as  to 
the  truly  pious,  they  will  be  borne  aloft  on  winged  camels, 
white  as  milk,  with  saddles  of  fine  gold. 

Every  human  being  will  then  be  put  upon  his  trial  as  to 
the  manner  in  which  he  has  employed  his  faculties,  and  the 


FAITH  OF  ISLAM.  355 


good  and  evil  actions  of  Lis  life.  A  miglity  balance  will 
be  poised  by  the  angel  Gabriel ;  in  one  of  the  scales,  termed 
Light,  will  be  placed  his  good  actions ;  in  the  other,  termed 
Darkness,  his  evil  deeds.  An  atom  or  a  grain  of  mustard- 
seed  will  suffice  to  turn  this  balance ;  and  the  nature  of  the 
sentence  will  depend  on  the  preponderance  of  either  scale. 
At  that  moment  retribution  will  be  exacted  for  every  wrong 
and  injury.  He  who  has  wronged  a  fellow-mortal  will  have 
to  repay  him  with  a  portion  of  his  own  good  deeds,  or,  if  he 
havft  none  to  boast  of,  will  have  to  take  upon  himself  a  pro- 
portionate weight  of  the  other's  sins. 

The  trial  of  the  balance  will  be  succeeded  by  the  ordeal 
of  the  bridge.  The  whole  assembled  multitude  will  have  to 
follow  Mahomet  across  the  bridge  Al  Serat,  as  fine  as  the 
edge  of  a  scimetar,  which  crosses  the  gulf  of  Jehennam  or 
Hell.  Infidels  and  sinful  Moslems  will  grope  along  it  dark- 
ling and  fall  into  the  abyss ;  but  the  faithful,  aided  by  a 
beaming  light,  will  cross  with  the  swiftness  of  birds  and  enter 
the  realms  of  paradise.  The  idea  of  this  bridge,  and  of  the 
dreary  realm  of  Jehennam,  is  supposed  to  have  been  derived 
partly  from  the  Jews,  but  chiefly  from  the  Magians. 

Jehennam  is  a  region  fraught  with  all  kinds  of  horrors. 
The  very  trees  have  writhing  serpents  for  branches,  bearing 
for  fruit  the  heads  of  demons.  We  forbear  to  dwell  upon 
the  particulars  of  this  dismal  abode,  which  are  given  with 
painful  and  often  disgusting  minuteness.  It  is  described  as 
consisting  of  seven  stages,  one  below  the  other,  and  varying 


356  APPENDIX. 


in  the  nature  and  intensity  of  torment.  The  first  stage  is 
allotted  to  Atheists,  "who  deny  creator  and  creation,  and  be- 
lieve the  world  to  be  eternal.  Tho  second  for  Manicheans 
and  others  that  admit  two  divine  principles;  and  for  the 
Arabian  idolaters  of  the  era  of  Mahomet.  The  third  is  for 
the  Brahmins  of  India ;  the  fourth  for  the  Jews ;  the  fifth 
for  Christians;  the  sixth  for  the  Magians  or  Ghebers  of 
Persia ;  the  seventh  for  hypocrites,  who  profess  without  be- 
lieving in  religion. 

The  fierce  angel  Thabeck,  that  is  to  say,  the  Executioner, 
presides  over  this  region  of  terror. 

We  must  observe  that  the  general  nature  of  Jehennam, 
and  the  distribution  of  its  punishments,  have  given  rise  to 
various  commentaries  and  expositions  among  the  Moslem 
doctors.  It  is  maintained  by  some,  and  it  is  a  popular  doc- 
trine, that  none  of  the  believers  in  Allah  and  his  prophets 
will  be  condemned  to  eternal  punishment.  Their  sins  will 
be  expiated  by  proportionate  periods  of  sufi'ering,  varying 
from  nine  hundred  to  nine  thousand  years. 

Some  of  the  most  humane  among  the  Doctors  contend 
against  eternity  of  punishment  to  any  class  of  sinners,  saying 
that,  as  God  is  all  merciful,  even  infidels  will  eventually  be 
pardoned.  Those  who  have  an  intercessor,  as  the  Christians 
have  in  Jesus  Christ,  will  be  first  redeemed.  The  liberality 
of  these  worthy  commentators,  however,  does  not  extend  so  far 
as  to  admit  them  into  paradise  among  true  believers ;  but 


FAITH  OF  ISLAM.  357 


concludes  that,  after  long  punisliment,  they  will  be  relieved 
from  their  torments  by  annihilation. 

Between  Jehennam  and  paradise  is  Al  Araf  or  the  Parti- 
tion, a  region  destitute  of  peace  or  pleasure,  destined  for  the 
reception  of  infants,  lunatics,  idiots,  and  such  other  beings 
as  hare  done  neither  good  nor  evil.  For  such  too  whose 
good  and  evil  deeds  balance  each  other ;  though  these  may 
be  admitted  to  paradise  through  the  intercession  of  Ma- 
homet, on  performing  an  act  of  adoration,  to  turn  the  scales 
in  their  favor.  It  is  said  that  the  tenants  of  this  region  can 
converse  with  their  neighbors  on  either  hand,  the  blessed  and 
the  condemned;  and  that  Al  Araf  appears  a  paradise  to 
those  in  hell  and  a  hell  to  those  in  paradise. 

Al  Jaxnat,  or  the  Gtardex. — When  the  true  believer 
has  passed  through  all  his  trials,  and  expiated  all  his  sins,  he 
refreshes  himself  at  the  pool  of  the  Prophet.  This  is  a  lake 
of  fragrant  water,  a  month's  journey  in  circuit,  fed  by  the 
river  Al  Cauther,  which  flows  from  paradise.  The  water  of 
this  lake  is  sweet  as  honey,  cold  as  snow,  and  clear  as 
crystal ;  he  who  once  tastes  of  it  will  never  more  be  tor- 
mented by  thirst ;  a  blessing  dwelt  upon  with  peculiar  zest 
by  Arabian  writers,  accustomed  to  the  parching  thirst  of  the 
desert. 

After  the  true  believer  has  drunk  of  this  water  of  life, 
the  gate  of  paradise  is  open  to  him  by  the  angel  Rushvan. 
The  same  prolixity  and  minuteness  which  occur  in  the  de- 
scription of  Jehennam,  are  lavished  on  the  delights  of  para- 


358  APPENDIX. 


disc,  until  tlie  imagination  is  dazzled  and  confused  by  the 
details.  The  soil  is  of  the  finest  wheaten  flour,  fragrant  with 
perfumes,  and  strewed  with  pearls  and  hyacinths  instead  of 
sands  and  pebbles. 

Some  of  the  streams  are  of  crystal  purity,  running  be< 
tween  green  banks  enamelled  with  flowers  ;  others  are  of  milk, 
of  wine  and  honey ;  flowing  over  beds  of  musk,  between  mar- 
gins of  camphire,  covered  with  moss  and  saffron !  The  air 
is  sweeter  than  the  spicy  gales  of  Sabea,  and  cooled  by  spark- 
ling fountains.  Here,  too,  is  Taba,  the  wonderful  tree  of 
life,  so  large  that  a  fleet  horse  would  need  a  hundred  years 
to  cross  its  shade.  The  boughs  are  laden  with  every  variety 
of  delicious  fruit,  and  bend  to  the  hand  of  those  who  seek  to 
gather. 

The  inhabitants  of  this  blissful  garden  are  clothed  in 
raiment  sparkling  with  jewels;  they  wear  crowns  of  gold  en- 
riched with  pearls  and  diamonds,  and  dwell  in  sumptuous 
palaces  or  silken  pavilions,  reclining  on  voluptuous  couches 
Here  every  believer  will  have  hundreds  of  attendants,  bear- 
ing dishes  and  goblets  of  gold,  to  serve  him  with  every  varie- 
ty of  exquisite  viand  and  beverage.  He  will  eat  without  sa- 
tiety, and  drink  without  inebriation ;  the  last  morsel  and  the 
last  drop  will  be  equally  relished  with  the  first :  he  will  feel 
no  repletion,  and  need  no  evacuation. 

The  air  will  resound  with  the  melodious  voice  of  Izrafil, 

and  the  songs  of  the  daughters  of  paradise ;  the  very  rustling 

f  the  trees  will  produce  ravishing  harmony,  while  myriads  of 


FAITH  OF  ISLAM.  359 


bells,  hanging  among  their  branches,  will  be  put  in  dulcet 
motion  by  airs  from  the  throne  of  Allah. 

Above  all,  the  faithful  will  be  blessed  with  female  society 
to  the  full  extent  even  of  oriental  imaginings.  Beside  the 
wives  he  had  on  earth,  who  will  rejoin  him  in  all  their  pris- 
tine charms,  he  will  be  attended  by  the  Hur  al  Oyun  or 
Houris,  so  called  from  their  large  black  eyes ;  resplendent 
beings,  free  from  every  human  defect  or  frailty ;  perpetually 
retaining  their  youth  and  beauty,  and  renewing  their  virgin- 
ity. Seventy-two  of  these  are  allotted  to  every  believer. 
The  intercourse  with  them  will  be  fruitful  or  not  according 
to  their  wish,  and  the  offspring  will  grow  within  an  hour  to 
the  same  stature  with  the  parents. 

That  the  true  believer  will  be  fully  competent  to  the  en- 
joyments of  this  blissful  region,  he  will  rise  from  the  grave  in 
the  prime  of  manhood,  at  the  age  of  thirty,  of  the  stature  of 
Adam,  which  was  thirty  cubits;  with  all  his  faculties  im- 
proved to  a  state  of  preternatural  perfection,  with  the  abili- 
ities  of  a  hundred  men,  and  with  desires  and  appetites  quick- 
ened rather  than  sated  by  enjoyment. 

These  and  similar  delights  are  promised  to  the  meanest 
of  the  faithful ;  there  are  gradations  of  enjoyment,  however, 
as  of  merit ;  but,  as  to  those  prepared  for  the  most  deserv- 
ing, Mahomet  found  the  powers  of  description  exhausted,  and 
was  fain  to  make  use  of  the  text  from  Scripture,  that  they 
should  be  such  things  "  as  eye  hath  not  seen,  ear  hath  not 


860  APPENDIX. 


heard,  neither  hath  it  entered  into  the  heart  of  man  to  con- 
ceive." 

The  expounders  of  the  Mahometan  law  differ  in  their 
opinions  as  to  the  whole  meaning  of  this  system  of  rewards 
and  punishments.  One  set  understanding  every  thing  in  a 
figurative,  the  other  in  a  literal  sense.  The  former  insist 
that  the  prophet  spake  in  parable,  in  a  manner  suited  to  the 
coarse  perceptions  and  sensual  natures  of  his  hearers  ;  and 
maintain  that  the  joys  of  heaven  will  be  mental  as  well  as 
corporeal;  the  resurrection  being  of  both  soul  and  body. 
The  soul  will  revel  in  a  supernatural  development  and  em- 
ployment of  all  its  faculties ;  in  a  knowledge  of  all  the  arcana 
of  nature  ;  the  full  revelation  of  every  thing  past,  present,  and 
to  come.  The  enjoyments  of  the  body  will  be  equally  suited 
to  its  various  senses,  and  perfected  to  a  supernatural  degree. 

The  same  expounders  regard  the  description  of  Jehenuam 
as  equally  figurative  ;  the  torments  of  the  soul  consisting  in 
the  anguish  of  perpetual  remorse  for  past  crimes,  and  deep 
and  ever  increasing  despair  for  the  loss  of  heaven ;  those  of 
the  body  in  excruciating  and  never-ending  pain. 

The  other  doctors,  who  construe  every  thing  in  a  literal 
sense,  are  considered  the  most  orthodox,  and  their  sect  is  be- 
yond measure  the  most  numerous.  Most  of  the  particulars  in 
the  system  of  rewards  and  punishments,  as  has  been  already 
observed,  have  close  affinity  to  the  superstitions  of  the  Magians 
and  the  Jewish  Rabbins.  The  Houri,  or  black-eyed  nymphs, 
Vrho  figure  so  conspicuously  in  the  Moslem's  paradise,  are 


FAITH  OF  ISLAM.  361 


said  to  be  the  same  as  tlie  Huram  Behest  of  the  Persian 
Magi,  and  Mahomet  is  accused  by  Christian  investigators  of 
having  purloined  much  of  his  description  of  heaven  from  the 
account  of  the  New  Jerusalem  in  the  Apocalypse ;  with  such 
variation  as  is  used  by  knavish  jewellers,  when  they  appro- 
priate stolen  jewels  to  their  own  use. 

The  sixth  and  last  article  of  the  Islam  faith  is  Predes- 
tination, and  on  this  Mahomet  evidently  reposed  his  chief 
dependence  for  the  success  of  his  military  enterprises.  He 
inculcated  that  every  event  had  been  predetermined  by  God, 
and  written  down  in  the  eternal  tablet  previous  to  the  crea- 
tion of  the  world.  That  the  destiny  of  every  individual, 
and  the  hour  of  his  death,  were  irrevocably  fixed,  and  could 
neither  be  varied  nor  evaded  by  any  efi"ort  of  human  sagq^- 
city  or  foresight.  Under  this  persuasion,  the  Moslems  en- 
gaged in  battle  without  risk ;  and,  as  death  in  battle  was 
equivalent  to  martyrdom,  and  entitled  them  to  an  immedi- 
ate admission  into  paradise,  they  had  in  either  alternative, 
death  or  victory,  a  certainty  of  gain. 

This  doctrine,  according  to  which  men  by  their  own  free 
will  can  neither  avoid  sin  nor  avert  punishment,  is  consider- 
ed by  many  Mussulmen  as  derogatory  to  the  justice  and 
clemency  of  God ;  and  several  sects  have  sprung  up,  who  en- 
deavor to  soften  and  explain  away  this  perplexing  dogma ; 
but  the  number  of  these  doubters  is  small,  and  they  are  not 
considered  orthodox. 

The  doctrine  of  Predestination  was  one  of  those  timely 

VOL.    I,  1() 


362  APPENDIX. 

revelations  to  Mahomet,  that  were  almost  miraculous  from 
their  seasonalble  occurrence.  It  took  place  immediately 
after  the  disastrous  battle  of  Ohod,  in  which  many  of  his 
followers,  and  among  them  his  uncle  Hamza,  were  slain. 
Then  it  was,  in  a  moment  of  gloom  and  despondency,  when 
his  followers  around  him  were  disheartened,  that  he  promul- 
gated this  law,  telling  them  that  every  man  must  die  at  the 
appointed  hour,  whether  in  bed  or  in  the  field  of  battle. 
He  declared,  moreover,  that  the  angel  Gabriel  had  announc- 
ed to  him  the  reception  of  Hamza  into  the  seventh  heaven, 
with  the  title  of  Lion  of  God  and  of  the  Prophet.  He 
added,  as  he  contemplated  the  dead  bodies,  "  I  am  wit- 
ness for  these,  and  for  all  who  have  been  slain  for  the  cause 
of  God,  that  they  shall  appear  in  glory  at  the  resurrection, 
with  their  wounds  brilliant  as  vermilion  and  odoriferous  as 
musk." 

What  doctrine  could  have  been  devised  more  calculated 
to  hurry  forward,  in  a  wild  career  of  con(][uest,  a  set  of  igno- 
rant and  predatory  soldiers,  than  this  assurance  of  booty  if 
they  survived,  and  paradise  if  they  fell  ?*  It  rendered  al- 
most irresistible  the  Moslem  arms ;  but  it  likewise  contained 
the  poison  that  was  to  destroy  their  dominion.  From  the  mo- 
ment the  successors  of  the  prophet  ceased  to  be  aggressors 
and  conquerors,  and  sheathed  the  sword  definitively,  the  doc- 

*  The  reader  may  recollect  tliat  a  belief  in  predestination,  or  destiny, 
yras  encouraged  by  Napoleon,  and  had  mucli  influence  on  his  troops. 


FAITH  OF  ISLAM.  363 


trine  of  predestiuation  began  its  baneful  work.  Enervated 
Dy  peace,  and  the  sensuality  permitted  by  the  Koran — which 
so  distinctly  separates  its  doctrines  from,  the  pure  and  self- 
denying  religion  of  the  Messiah — the  Moslem  regarded  every 
reverse  as  preordained  by  Allah,  and  inevitable ;  to  be  borne 
stoically,  since  human  exertion  and  foresight  were  vain. 
"  Help  thyself  and  God  will  help  thee,"  was  a  precept  never 
in  force  with  the  followers  of  Mahomet,  and  its  reverse  has 
been  their  fate.  The  crescent  has  waned  before  the  cross, 
and  exists  in  Europe,  where  it  was  once  so  mighty,  only 
by  the  suffrage,  or  rather  the  jealousy  of  the  great  Chris- 
tian powers,  probably  ere  long  to  furnish  another  illustra- 
tion, that  "  they  that  take  the  sword  shall  perish  with  the 
sword." 

RELIGIOUS    PRACTICE. 

The  articles  of  religious  practice  arc  fourfold :  Prayer, 
including  ablution,  Alms,  Fasting,  Pilgrimage. 

Ablution  is  enjoined  as  preparative  to  peayer,  purity  of 
body  being  considered  emblematical  of  purity  of  soul.  It  is 
prescribed  in  the  Koran  with  curious  precision.  The  face, 
arms,  elbows,  feet,  and  a  fourth  part  of  the  head,  to  be  wash- 
ed once ;  the  hands,  mouth  and  nostrils,  three  times ;  the 
ears  to  be  moistened  with  the  residue  of  the  water  used  for 
the  head,  and  the  teeth  to  be  cleaned  with  a  brush.  The 
ablution  to  commence  on  the  right  and  terminate  on  the 


364  APPENDIX. 


left ;  in  washing  the  hands  and  feet  to  begin  with  the  fingers 
and  toes ;  where  water  is  not  to  be  had,  fine  sand  may  be 
used. 

Prayer  is  to  be  performed  five  times  every  day,  viz. : 
the  first  in  the  morning  before  sunrise ;  the  second  at  noon ; 
the  third  in  the  afternoon  before  sunset ;  the  fourth  in  the 
evening  between  sunset  and  dark ;  the  fifth  between  twilight 
and  the  first  watch,  being  the  vesper  prayer.  A  sixth  prayer 
is  volunteered  by  many  between  the  first  watch  of  the  night 
and  the  dawn  of  day.  These  prayers  are  but  repetitions  of 
the  same  laudatory  ejaculation,  "  God  is  great !  God  is  pow- 
erful !  God  is  all  powerful !  "  and  are  counted  by  the  scrupu- 
lous upon  a  string  of  beads.  They  may  be  performed  at  the 
mosque,  or  in  any  clean  place.  During  prayer  the  eyes  are 
turned  to  the  Kebla,  or  point  of  the  heaven  in  the  direction 
of  Mecca ;  which  is  indicated  in  every  mosque  by  a  niche 
called  Al  Mehrab,  and  externally  by  the  position  of  the 
minarets  and  doors.  Even  the  postures  to  be  observed  in 
prayer  are  prescribed,  and  the  most  solemn  act  of  adoration 
is  by  bowing  the  forehead  to  the  ground.  Females  in  prayer 
are  not  to  stretch  forth  their  arms,  but  to  fold  them  on  their 
bosoms.  They  are  not  to  make  as  profound  inflexions  as  the 
men.  They  are  to  pray  'in  a  low  and  gentle  tone  of  voice. 
They  are  not  permitted  to  accompany  tlie  men  to  the 
mosque,  lest  the  minds  of  the  worshippers  should  be  drawn 
from  their  devotions.     In  addressing  themselves  to  God,  the 


FAITH  OF  ISLAM.  366 


faithful  are  enjoined*  to  do  so  with  humility ;  putting  aside 
costly  ornaments  and  sumptuous  apparel. 

Many  of  the  Mahometan  observances  with  respect  to 
prayer  were  similar  to  those  previously  maintained  by  the 
Sabeans ;  others  agreed  with  the  ceremonials  prescribed  by 
the  Jewish  Rabbins.  Such  were  the  postures,  inflexions  and 
prostrations,  and  the  turning  of  the  face  towards  the  Kebla, 
which,  however,  with  the  Jews  was  in  the  direction  of  the 
temple  at  Jerusalem. 

Prayer,  with  the  Moslem,  is  a  daily  exercise ;  but  on 
Friday  there  is  a  sermon  in  the  mosque.  This  day  was  gen- 
erally held  sacred  among  oriental  nations  as  the  day  on 
which  man  was  created.  The  Sabean  idolaters  consecrated 
it  to  Astarte,  or  Yenus,  the  most  beautiful  of  the  planets 
and  brightest  of  the  stars.  Mahomet  adopted  it  as  his 
Sabbath,  partly  perhaps  from  early  habitude,  but  chiefly  to 
vary  from  the  Saturday  of  the  Jews  and  Sunday  pf  the 
Christians. 

The  second  article  of  religious  practice  is  Charity,  or 
the  giving  of  alms.  There  are  two  kinds  of  alms,  viz. :  those 
prescribed  by  law,  called  Zacat,  like  tithes  in  the  Christian 
church,  to  be  made  in  specified  proportions,  whether  in  money, 
wares,  cattle,  corn,  or  fruit ;  and  voluntary  gifts  termed  Sada- 
kat,  made  at  the  discretion  of  the  giver.  Every  Moslem  is 
enjoined,  in  one  way  or  the  other,  to  dispense  a  tenth  of  his 
revenue  in  relief  of  the  indigent  and  distressed. 

The  third  article  of  practice  is  Fasting,  also  supposed  to 


366  APPENDIX. 


have  been  derived  from  the  Jews.  In  each  year  for  thirty 
days,  during  the  month  Rhamadan,  the  true  believer  is  to 
abstain  rigorously,  from  the  rising  to  the  setting  of  the  sun, 
from  meat  and  drink,  baths,  perfumes,  the  intercourse  of  the 
sexes,  and  all  other  gratifications  and  delights  of  the  senses. 
This  is  considered  a  great  triumph  of  self-denial,  mortifying 
and  subduing  the  several  appetites,  and  purifying  both  body 
and  soul.  Of  these  three  articles  of  practice  the  Prince 
Abdalasis  used  to  say,  "  Prayer  leads  us  ^half  way  to  God ; 
fasting  conveys  us  to  his  threshold,  but  alms  conducts  us  into 
his  presence." 

Pilgrimage  is  the  fourth  gravid  practical  duty  enjoined 
upon  Moslems.  Every  true  believer  is  bound  to  make  one 
pilgrimage  to  Mecca  in  the  course  of  his  life,  either  personally 
or  by  proxy.  In  the  latter  case,  his  name  must  be  mentioned 
in  every  prayer  offered  up  by  his  substitute. 

Pilgrimage  is  incumbent  only  on  free  persons  of  mature 
age,  sound  intellect,  and  who  have  health  and  wealth 
enough  to  bear  the  fatigues  and  expenses  of  the  jour- 
ney. The  pilgrim  before  his  departure  from  home  arranges 
all  his  affairs,  public  and  domestic,  as  if  preparing  for  his 
death. 

On  the  appointed  day,  which  is  either  Tuesday,  Thurs- 
day, or  Saturday,  as  being  propitious  for  the  purpose,  he 
assembles  his  wives,  children,  and  all  his  household,  and  de- 
voutly commends  them  and  all  his  concerns  to  the  care  of 
God  during  his  holy  enterprise.      Then   passing   one  end 


FAITH  OF  ISLAM.  367 


of  liis  turban  beneath  his  chin  to  the  opposite  side  of  his 
head,  like  the  attire  of  a  nun,  and  grasping  a  stout  staff 
of  bitter  almonds,  he'  takes  leave  of  his  household,  and 
sallies  from* the  apartment,  exclaiming,  "In  the  name  of 
God  I  undertake  this  holy  work,  confiding  in  his  protection. 
I  believe  in  him,  and  place  in  his  hands  my  actions  and 
my  life." 

On  leaving  the  portal  he  turns  his  face  toward  the  Kebla, 
repeats  certain  passages  of  the  Koran,  and  adds,  "  I  turn  my 
face  to  the  Holy  Caaba,  the  throne  of  God,  to  accomplish  the 
pilgrimage  commanded  by  his  law,  and  which  shall  draw  me 
near  to  him." 

He  finally  puts  his  foot  in  the  stirrup,  mounts  into  the 
saddle,  commends  himself  again  to  God,  almighty,  all 
wise,  all  merciful,  and  sets  forth  on  his  pilgrimage.  The 
time  of  departure  is  always  calculated  so  as  to  insure  an 
arrival  at  Mecca  at  the  beginning  of  the  pilgrim  month 
Dhu'l-hajji. 

Three  laws  are  to  be  observed  throughout  this  pious 
journey. 

1.  To  commence  no  quarrel. 

2.  To  bear  meekly  all  harshness  and  reviling. 

3.  To  promote  peace  and  good-will  among  his  companions 
in  the  caravan. 

.     He  is,  moreover,  to   be   liberal   in  his   donations  and 
charities  throughout  his  pilgrimage. 

When  arrived  at  some  place  in  the  vicinity  of  Mecca,  he 


368  APPENDIX. 


allows  his  hair  and  nails  to  grow,  strips  himself  to  the  skin, 
and  assumes  the  Ihram  or  pilgrim  garb,  consisting  of  two 
scarfs,  without  seams  or  decorations,  and  of  any  stuff  except- 
ing silk.  One  of  these  is  folded  round  the  loins,  the  other 
thrown  over  the  neck  and  shoulders,  leaving  the  right  arm 
free.  The  head  is  uncovered,  but  the  aged  and  infirm  are 
permitted  to  fold  something  round  it  in  consideration  of  alma 
given  to  the  poor.  Umbrellas  are  allowed  as  a  protection 
against  the  sun,  and  indigent  pilgrims  supply  their  place  by 
a  rag  on  the  end  of  a  staff. 

The  instep  must  be  bare ;  and  peculiar  sandals  are  pro- 
vided for  the  purpose,  or  a  piece  of  the  upper  leather  of  the 
shoe  is  cut  out.     The  pilgrim,  when  thus  attired,  is  termed  . 
Al  Mohrem. 

The  Ihram  of  females  is  an  ample  cloak  and  veil,  envelop* 
ing  the  whole  person,  so  that,  in  strictness,  the  wrists,  the 
ankles,  and  even  the  eyes  should  be  concealed. 

When  once  assumed,  the  Ihram  must  be  worn  until  the 
pilgrimage  is  completed,  however  unsuited  it  may  be  to  the 
season  or  the  ;weather.  While  wearing  it,  the  pilgrim  must 
abstain  from  all  licentiousness  of  language ;  all  sensual  inter- 
course ;  all  quarrels  and  acts  of  violence ;  he  must  not  even 
take  the  life  of  an  insect  that  infests  him ;  though  an  excep- 
tion is  made  in  regard  to  biting  dogs,  to  scorpions,  and  birds 
of  prey.  •• 

On  arriving  at  Mecca,  he  leaves  his  baggage  in  some 
shop,  and,  without  attention  to  any  worldly  concern,  repairs 


FAITH  OF  ISLAJVI.  369 

straightway  to  the  Caaba,  conducted  by  one  of  the  Metowefs 
or  guides,  who  are  always  at  hand  to  offer  their  services  to 
pilgrims. 

Entering  the  mosque  by  the  Bab  el  Salam,  or  gate  of  Sal- 
utation, he  makes  four  prostrations,  and  repeats  certain  pray- 
ers as  he  passes  under  the  arch.  Approaching  the  Caaba,  he 
makes  four  prostrations  opposite  the  Black  Stone,  which  he 
then  kisses ;  or,  if  prevented  by  the  throng,  he  touches  it 
with  his  right  hand,  and  kisses  that.  Departing  from  the 
Black  Stone,  and  keeping  the  building  on  his  left  hand,  he 
makes  the  seven  circuits,  the  three  first  quickly,  the  latter 
four  with  slow  and  solemn  pace.  Certain  prayers  are  repeated 
in  a  low  voice,  and  the  Black  Stone  kissed,  or  touched,  at  the 
end  of  every  circuit. 

The  Towaf,  or  procession,  round  the  Caaba  was  an  an- 
cient ceremony,  observed  long  before  the  time  of  Mahomet^ 
and  performed  by  both  sexes  entirely  naked.  Mahomet  pro- 
hibited this  exposure,  and  prescribed  the  Ihram  or  pilgrim 
dress.  The  female  Hajji  walk  the  Towaf  generally  during 
the  night ;  though  occasionally  they  perform  it  mingled  with 
the  men  in  the  daytime.* 

The  seven  circuits  being  completed,  the  pilgrim  presses 
his  breast  against  the  wall  between  the  Black  Stone  and  the 
door  of  the  Caaba,  and  with  outstretched  arms,  prays  for  par- 
don of  his  sins. 

He  then  repairs  to  the  IMakam,  or  station  of  Abraham, 

*  Burckhardt's  Travels  in  Arabia,  vol.  i.  p.  2 GO,  Lond.  edit.,  1829. 


370  APPENDIX. 


makes  four  prostrations,  prays  for  tlie  intermediation  of  tlie 
Patriarch,  and  tliencc  to  tlie  well  Zem  Zem,  and  drinks  as 
much  of  the  water  as  he  can  swallow. 

During  all  this  ceremonial,  the  uninstructed  Hajji  has 
his  guide  or  Metowef  close  at  his  heels,  muttering  prayers 
for  him  to  repeat.  He  is  now  conducted  out  of  the  mosque 
by  the  gate  Bab  el  Zafa  to  a  slight  ascent  about  fifty  paces 
distant,  called  the  Hill  of  Zafa,  when,  after  uttering  a  prayer 
with  uplifted  hands,  he  commences  the  holy  promenade,  called 
the  Saa  or  Say.  This  lies  through  a  straight  and  level  street 
called  Al  Messa,  six  hundred  paces  in  length,  lined  with  shops 
like  a  bazaar,  and  terminating  at  a  place  called  Merowa. 
The  walk  of  the  Say  is  in  commemoration  of  the  wandering 
of  Hagar  over  the  same  ground,  in  search  of  water  for  her 
child  Ishmael.  The  pilgrim,  therefore,  walks  at  times  slowly, 
with  an  inquisitive  air,  then  runs  in  a  certain  place,  and 
again  walks  gravely,  stopping  at  times  and  looking  anxiously 
back. 

Having  repeated  the  walk  up  and  down  this  street  seven 
times,  the  Hajji  enters  a  barber's  shop  at  Merowa;  his  head 
is  shaved,  his  nails  pared,  the  barber  muttering  prayers  and 
the  pilgrim  repeating  them  all  the  tim6.  The  paring  and 
shearing  are  then  buried  in  consecrated  ground,  and  the 
most  essential  duties  of  the  pilgrimage  are  considered  as  ful- 
filled.* 

*  The  greater  part  of  the  particulars  concerning  Mecca  and  Medina, 
and  their  respective  pilgrimages,  arc  gathered  from  the  writings  of  that 


FAITH  OF  ISLAM.  371 


On  the  ninth  of  the  month  Al  Dhu'l-hajji,  the  pilgrims 
make  a  hnrried  and  tumultuous  visit  to  Arafat,  where  they 
remain  until  sunset ;  then  pass  the  night  in  prayer  at  an  Or- 
atory, called  Mozdalifa,  and  before  sunrise  next  morning  re- 
pair to  the  valley  of  Mena,  where  they  throw  seven  stones  at 
each  of  three  pillars,  in  imitation  of  Abraham,  and  some  say 
also  of  Adam,  who  drove  away  the  devil  from  this  spot  with 
stones,  when  disturbed  by  him  in  his  devotions. 

Such  are  the  main  ceremonies  which  form  this  great  Mos- 
lem rite  of  pilgrimage ;  but  before  concluding  this  sketch  of 
Islam  faith,  and  closing  this  legendary  memoir  of  its  founder, 
we  cannot  forbear  to  notice  one  of  his  innovations,  which  has 
entailed  perplexity  on  all  his  followers,  and  particular  incon- 
venience on  pious  pilgrims. 

The  Arabian  year  consists  of  twelve  lunar  months,  con- 
taining alternately  thirty  and  twenty-nine  days,  and  making 
three  hundred  and  fifty-four  in  the  whole,  so  that  eleven  days 
were  lost  in  every  solar  year.  To  make  up  the  deficiency,  a 
thirteenth  or  wandering  month  was  add>ed  to  every  third 
year,  previous  ^to  the  era  of  Mahomet,  to  the  same  efiiect  as 

accurate  and  indefatiguable  traveller,  Burckhardt ;  who,  in  the  disguise  of 
a  pilgrim,  visited  these  shrines,  and  complied  with  all  the  forms  and  cere- 
monials. His  work  throws  great  light  upon  the  manners  and  customs  of 
the  East,  and  practice  of  the  Mahommetan  faith. 

The  facts  related  by  Burckhardt  have  been  collated  with  those  of  other 
travellers  and  Avriters,  and  many  particulars  have  been  interwoven  with 
them  from  other  sources. 


372  APPENDIX. 


one  day  is  added  in  the  Cliristian  calendar  to  every  leap- 
year.  Mahomet,  who  was  uneducated  and  ignorant  of  as- 
tronomy, retrenched  this  thirteenth  or  intercalary  month,  as 
contrary  to  the  divine  order  of  revolutions  of  the  moon,  and 
reformed  the  calendar  by  a  divine  revelation  during  his  last 
pilgrimage.  This  is  recorded  in  the  ninth  sura  or  chapter  of 
the  Koran  to  the  following  effect : 

"  For  the  number  of  months  is  twelve,  as  was  ordained 
by  Allah,  and  recorded  on  the  eternal  tables*  on  the  day 
wherein  he  created  the  heaven  and  the  earth." 

"  Transfer  not  a  sacred  month  unto  another  month,  for 
verily  it  is  an  innovation  of  the  infidels." 

The  number  of  days  thus  lost  amount  in  33  years  to  363. 
It  becomes  necessary,  therefore,  to  add  an  intercalary  year 
as  the  end  of  each  thirty-third  year  to  reduce  the  Mahom- 
metan  into  the  Christian  era. 

One  great  inconvenience  arising  from  this  revelation  of 
the  prophet  is,  that  the  Moslem  months  do  not  indicate  the 
season ;  as  they  commence  earlier  by  eleven  days  every  year. 
This  at  certain  epochs  is  a  sore  grievance  to  the  votaries  to 
Mecca,  as  the  great  pilgrim  month  Dhu'l-Hajji,  during  which 
they  are  compelled  to  wear  the  Ihram,  or  half-naked  pilgrim 
garb,  runs  the  round  of  the  seasons,  occurring  at  one  time  in 

*  Tlie  eternal  tables  or  tablet  was  of  white  pearl,  extended  from  ea&t 
to  west  and  from  earth  to  heaven.  All  the  decrees  of  God  were  recorded 
on  it,  and  all  events  past,  present,  and  to  come,  to  all  eternity.  It  was 
guarded  by  angels. 


FAITH  OF  ISLAM.  873 


tlie  depth  of  winter,  at  another  in  the  fervid  heat  of  sum- 
mer. 

Thus  Mahomet,  though  according  to  legendary  history  he 
could  order  the  moon  from  the  firmament  and  make  her  re- 
volve about  the  sacred  house,  could  not  control  her  monthly 
revolutions ;  and  found  that  the  science  of  numbers  is  su- 
perior even  to  the  gift  of  prophecy,  and  sets  miracles  at  de- 
fiance. 


END  OF  VOL.  I. 


Date  Due 

■" 

' 

1 

^ 

■c«t 

r^P'i 

r 

^^m 


BP75.I72V.1 

Mahomet  and  his  successors. 


Princeton  Theological  Semmary-Speer  Library 


1    1012  00036  4929 


1 

JiiJii  i 


mam 


'mm^mmmmm 


l'*?*?^?d«?»!*?«!*!»'»  tu 


mmimmsi 


iiiiii,H 


